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THIRD CHAPTER. (The Şalaha and Viṣuvan Day of the Sattras with the Performance of the Days Preceding and Following the Viṣuvan.)

15. (The Tryaha and Salaha, i. e, periods of three and six days at the Sattra. The Abhiplava.)

They (those who hold the sacrificial session) perform [280] (now) the Jyotiz-Go and Ayuṣ-Stomas. This world is the Jyotis (light), the airy region the Go (Stoma), that world āyus (life). The same Stomas (as in the first three days out of the six) are observed in the latter three days. (In the first) three days (the order of the stomas is), Jyotiṣı Go and Ayuṣ Stomas. (In the latter) three days (the order is) Go-Ayus Jotis-Stomas. (According to the position of the Jyotiṣ Stoma in both parts) the Jyotis is this world and that world; they are the two Jyotiṣ (lights) on both sides facing (one another) in the world.

They perform the Şaļaha (six days’ Soma sacrifice), so that in both its parts (each consisting of three days) there is the Jyotis Stoma (in the first at the beginning, in the latter at the end). By doing so, they gain a firm footing in both worlds, in this one and that one, and walk in both,

Abhiplava Şalaha? is the revolving wheel of the gods. Two Agniṣa

The Sattra is divided into periods of six days, of which period every month has five. Such a period is called a Salaha, i.e, six days’ sacrificial work. The five times repetition within a month is abhiplava.

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tomas form the circumference (of this wheel); the four Ukthyas in the midst are then the nave. By means of this revolving (wheel of the gods) one can go to any place one may choose. Thus he who has such a knowledge, safely reaches the end of the year. He who has a (proper) knowledge of the first Salaha safely reaches the end of the year, and so does he who has a (proper) knowledge of the second, third, fourth, and fifth Salahas, i.e., all the five Şaļahas of the month,

16. (On the Meaning of the Celebration of Five Şaļahas during the Course

of a Month. They celebrate the first Salaha. There are six seasons. This makes six days. Thus they secure [286] the year (for themselves) as divi ded into seasons, and gain a firm footing in the several seasons of the year.

They celebrate the second Salaha. This makes (in addition to the previous six days) twelve days. There are twelve months. Thus they Becure the year as divided into months, and gain a firm footing in the several months of the year.

They celebrate the third Şalaha. This makes (in addition to the previous twelve days) eighteen days. This makes twice nine. There are nine vital aire, and nine celestial worlds. Thus they obtain the nine vital airs, and reach the nine celestial worlds, and gaining a firm footing in the vital airs, and the celestial worlds, they walk there.

They celebrate the fourth Salaha. This makes twenty-four days. There are twenty-four half-months. Thus they secure the year as divided into half-months, and, gaining a firm footing in its several half-months, they walk in them.

They celebrate the fifth Şalaha. This makes thirty days. The Virāţ metre has thirty syllables. The Virāţ is food. Thus they procure virāț (food) in every month.

Those who wished for food, were (once) holding a sacrificial session. By obtaining in every month the Virā t (the number thirty), they become possessed of food for both worlds, this one and that one.

17. (Story of the Sacrificial Session held by the Cows. Different kinds of the

great Sattras, such as the Gavām Ayanam, Adityanam Ayanam, and Angimasam Ayanam).

They hold the Gavām Ayanam, i.e., the sacrificial session, called ‘“cow’s walk.” The cows are the [287] Âdityas (gods of the months). By holding the session called the “cow’s walk,” they also hold the walk of the Adityas.

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The cows being desirous of obtaining hoofs and horns, held (once) a sacrificial session. In the tenth month (of their sacrifice) they obtained hoofs and horns. They said, “We have obtained fulfilment of that wish for which we underwent the initiation into the sacrificial rites. Let us rise (the sacrifice being finished).” When they arose they had horns. They, however, thought, “let us finish the year,” and recommenced the session. On account of their distrust, their horns went off, and they consequently became hornless (tūpara). They (continuing their sacrificial session) produced vigour (ar)). Thence after (having been sacrificing for twelve months and) having secured all the seasons, they rose (again) at the end. For they had produced the vigour (to reproduce horns, hoofs, &c., when decaying). Thus the cows made themselves beloved by all (the whole world), and are beautified (decorated) by all.2

He who has such a knowledge, makes himself beloved by every one, and is decorated by every one..

The Adityas and Angiras were jealous of one another as to who should (first) enter the celestial world, each party saying, “we shall first enter.” The Adityas entered first the celestial world, then the Angiras, after (they had been waiting for) sixty years.

(The performance of the sacrificial session called Adityanam ayanam agrees in several respects with the Gavām ayanam). There is an Atirātre at the beginning, and on the Chaturvimía day the Ukthya is [288]per formed; all the (five) Abhiplava Salahas are comprised in it; the order of the days is different, (that is to, say, the performance of the first, second days, &c., of the Abhiplava are different from those of the Gavām ayanam).

This is the Adityānām ayanam,

The Atirā tra at the beginning, the Ukthya on the Chaturvimsa day, all (five) Abhiplava performed with the Priṣthas, the performance of the ceremonies of the several days (of the Abhiplava) being different from the Gavām ayanam, &c.): this is the Angirasām ayanam.

The Abhiplava Şalaha is like the royal road, the smooth way to heaven. The Priṣthya Şalaha is the great pathway which is to be

• It is an Indian custom preserved up to this day to decorate cows, chiefly on the birth-day of Krisha (Gokul aṣtamí).

In the Gavám ayanam there are only four Abhiplava Şalabas; but in the Adityanam ayanam there are all five Abhiplava Şalahas required within a month. The last (@fth) Salaba of the Gayam ayanam is a Pristhya, that is, one containing the Pristhas. The difference between an Abhiplava Salaha, and a Prigthya Salaha, is, that during the latter, the Sama Přiṣtbas is required, that is to say, that on every day at the midday libation the Stomas are made with a combination of two different Sāmans in the way described above (page 282), whilst this is wanting in the Abhiplava,

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trodden everywhere to heaven. When they avail themselves of both roads, they will not suffer any injury, and obtain the fulfilment of all desires which are attainable by both, the Abhiplava Şaļaha and the Pristhya

Şalaba.4 .

18. (The Ekavimsa or Viṣuvan Day.) They perform the ceremonies of the Ekavimba day, which is the equator, dividing the year (into two equal parts). By means of the performance of this day, the gods had raised the sun up to the heavens. This Ekavinsa day on which the Divākirtya mantra [289] (was produced), is preceded by ten days, 5 and followed by ten such days, and is in the midst (of both periods). On both sides, it is thus put in a Virāţ (the number ten). Being thus put in a Virāţ (in the number ten) on both sides, this (Ekaviṁsa, i.e., the sun) becomes not disturbed in his course through these worlds.

The gods being afraid of the sun falling from the sky, supported him by placing beneath three celestial worlds to serve as a prop. The (three) Stomas. (used at the three Svarasāman days which precede the Viṣuvan day) are the three celestial worlds. They were afraid, lest he (the sun) should fall beyond them. They then placed over him three worlds (also), in order to give him a prop from above. The (three) Stomas (used at the three Svarasāman days which follow the Viṣuvan day) are the three worlds. Thus there are before (the Viṣuvan day) three seventeen-fold Stomas (one on each of the preceding Svarasāman days), and after it (also), three seventeen-fold Stomas. In the midst of them there is the Ekavimsa day (representing the sun) held on both sides by the Svarasāman days. On account of his being held by the three Svarasāmans (representing the three worlds below and the three above the sun) the sun is not disturbed in his course through these worlds.

The gods being afraid of the sun falling down from the sky, support ed him by placing beneath the highest worlds. The Stomas are the highest worlds.

The gods being afraid of his falling beyond them being turned

• In the Gayam ayanam, both the Abhiplava Salaha and the Pristhya Salaha are required. Thence the sacrificers who perform the Gea vām ayanam, avail themselves of both the roads leading to heaven.

The ten days which precede the Ekavinsa are, the three Svarasamānah, Abhijit, and a $alana (a period of six days). The same days follow, but so, that Svarasā mānah, which were the last three days before the Ekavinsa, are the first three days after that day, &c.

Uustomas, see the noto to, 4.

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upside down, supported him by [290] placing above him the highest worlds (also). The Stomas are the highest worlds.

Now there are (as already mentioned) three seventeen-fold Stomas before, and three after (the Viṣuyan day). If two of them are taken together, three thirty-four-fold Stomas are obtained. Among the Stomas the thirty-four-fold is the last. ?

The sun being placed among these (highest worlds) as their ruler, burns with (his rays). Owing to this position, he is superior to every thing in creation that has been and will be, and shines beyond all tbat is in creation. (In the same way, this Viṣuvan day) is superior (to all days which precede or follow).

It is on account of his being prominent as an ornament, that the man who has such a knowledge, becomes superior (to all other men).

19. (The Svarasámans. Abhijit. Visvajit. Viṣuvan.) They perform the ceremonies of the Svarasāman days. These (three) worlds are the Svaras@man days. On account of the sacrificers pleasing these worlds by means of the Svarasāmans, they are called Svarasaman (from asprinvan, they made pleased).

By means of the performance of the Svarasāman days, they make him (the sun) participate in these worlds.

(291] The gods were afraid lest these seventeen-fold Stomas (employed at the Svarasāman days) might, on account of their being all the same, and not protected by being covered (with other Stomas), break down. Wishing that they should not slip down, they surrounded them, below with all the Stomas, and above with all the Priṣthas. That is the reason that on the Abhijit day which precedes (the Svarasāman days) all Stomas are employed, and on the Visvajit day which follows (the Svarasā man days after the Viṣuvan day is over) all Priṣtbas are used. These (Stomas and Pșiṣthas) surround the seventeen-fold Stomas (of the Svarasāman days), in order to keep them in their proper place) and to prevent them from breaking down.

• This is not quite correct. There is a forty-eight-fold Stoma, besides. * See the Asval. Śr. S. 8, 5-7.

• This etymology is certainly fanciful ; Svara cannot be traced to the root sprint, a modification of pri, to love. The name literally means, “The Sāmans of the tones." This appears to refer to some peculiarities in their intonations. These Sāmans being required only for the great Sattras, which have been out of use for at least a thousand years, it is difficult now to ascertain the exact nature of the recital of these Sāmans.

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(The Performance of the Viṣuvan Day.) 10 The gods were (again) afraid of the sun falling from the sky. They pulled him up and tied him with five ropes. " The ropes are the Divākirtya Sāmans, 12 among which there is the Mahādivākirtya Priṣtha ; 13 the others are, the Vikarna, the Brahma, the Bhāsa, 14 and the Agnis toma 15 Sāma; [292] the Bțihat and Rathantara Samans are required for the two Pavamāna Stotras (the Pavamāna at the midday, and the Arbhava-pavamāna at the evening, libations).

Thus they pulled up the sun, tying him with five cords, 16 in order to keep him and to prevent him from falling.

(On this day, the Viṣuvan) he ought to repeat the Prātaranuvāka after the sun has risen ; for only thus all prayers and recitations belong ing to this particular day become repeated during the day-time (the day thus becomes divákirtyam).

As the sacrificial animal belonging to the Soma libation (of that day) and being dedicated to the sun, they ought to kill such an one as might be found to be quite white (without any speck of another colour). For this day is (a festival) for the sun. ***

He ought to repeat twenty-one Sāmidheni verses (instead of fifteen or seventeen, as is the case at other occasions); for this day is actually, the twenty-first (being provided with the twenty-one-fold Stoma).

19 See the Âśval. śr. S. 8, 6. 11 The term is raśmi, ray, which Sāy, explains by parigraha.

12 Sāy, explains the words by: faaa qaraaraa a ita i en the five Sāmans which are to be repeated only at day. This explanation may appear at first somewhat strange, but it is quite correct. For the employment of the different tunes is regulated by the different parts of the day. Up to this time, certain tunes (rāga, the word somana being only the older denomination for the same thing) are allowed to be chanted only at day, such as the Sáranga, Gauragáranga, &c., others are confined to the early morning, others to the night.

13 This is the triplet vibhrad brihat pibatu (sam. Bank, 2, 802-804),

** The Vikarṣam Sama is, priksasya uriṣno (6, 8, 1). The same yerse is used, accord ing to say., for the Brahma, as well as for the Bhasa, sāmans.

15 The Agniętoma Sama is not especially mentioned by Sāy. He simply says in the same manner in which the Pandits up to this day explain such things : 4T WIETHETAHEST

ha aglagtHETH Now the Saman with which the Agnistoma becomes com pleted, i.e., the last of the twelve Stotras is the so-called Yajāà Yajõīya Sāman; yajua yajtá vo agnaye (Sim. Sam. 2, 53-54). This one is expressly called (in the Same prayogas) the Ågnistoma-sama, being the characteristic Sāman of the Agniṣtoma.

. 19 The ive tanes or Sāmans representing the five cords are, the Mahadivā kīrtyang the Vikarpa, Brahma, and Bhāsa tunes, being regarded only as one on account of their containing the same verse; the Agniṣtoma Sama, and the Brihat, and Rathantaram.

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After having repeated fifty-one or fifty-two verses 17 of the Sastra (of this day), he puts the Nivid (addressed [293] to Indra) in the midst of the hymn indrasya nu veryāni, 1, 32). After this (the repetition of the Nivid) he recites as many verses (as he had recited before putting the Nivid, i, e., fifty-one or fifty-two). (In this way the total number of verses is brought to above a hundred.) The full life of man is a hundred years; he has (also) a hundred powers and a hundred senses. (By thus repeating above a hundred verses) the Hotar thus puts the sacrificer in the possession of his full) life, strength, and senses.

20. (The Hamsavati Verse or the Tārkṣya Triplet to be Repeated in the Dürohana way. Explanation of both the Hansavatī and Tārkṣya.)

He repeats the Dūrohanam as if he were ascending (a height). For the heaven-world is difficult to ascend (dürohanam). He who has such a knowledge ascends to the celestial world.

As regards the word dürohanam, that one who there burns (the sun) has a difficult passage up (to his place) as well as any one who goes there (i. e., the sacrificer who aspires after heaven).

By repeating the Dürohanam, he thus ascends to him (the sun).

He ascends with a verse addressed to the hamsa (with a hamsavati.)18 (The several terms of the (294) ham savati are now explained). This (Aditya, the sun) is “the swan sitting in light.” He is the “ Vasu (shining being) sitting in the air." He is the “Hotar sitting on the Vedi.”

11 The number fifty-one or fifty-two depends on the circumstance that of the Nivid hymn, indrasya nu viryani, either eight or nine yerses might be recited before the insertion of the Nivid. The rule is that at the midday libation the Nipid should be inser ted after the first half of the hymn has been exceeded by about one verse. The song in question has fifteen verses. The insertion can, therefore, not take place before the eighth, and not after the ninth.

1 This verse forms the Darohang mantra. Its repetition is described by Asval. śr. 5. 8,2, in the followin way :

श्राहय दूरोहणं रोहेद्वंसः शूचिषदिति पच्छोऽधर्चशस्त्रिपधाचतुर्थमनवानमुक्त्वा प्रणुत्यावस्येमुनस्त्रिय qua: 937 gen HAAGUIRU; i. e, after having called somsávon, he should repeat the verse hamsah suchísud (4, 40,5) in the Dūrohana way first by padas, then by half verses, then taking three padas together, and, finally, the whole verse without stopping, and conclude (this first repetition) with the syllable om. Then he ought to repeat it again, commencing with three padas taken together, then by half verses (and ultimately) by padas, which makes the seventh repetition (of the same verse). This is the Darohanan. See Ait. Br. 4, 21. The Maitrāvaruṇa has it to repeat always on the sixth day of the Abhiplaya ṣalahas. On the Viṣuyan day it is repeated by the Hotar, The hamsavati fornis part of a hymn addressed to Dadhikrāvan, which is a name of the sun; hamsa, i, eng swan, is another metaphorical expression for “sun.”

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He is the “guest sitting in the house." He is “sitting among men." He “sits in the most excellent place" (varasad), for that place, in which sitting, he burns, is the most excellent of seats. He is “sitting in truth" (ritasad). He is “sitting in the sky” (vyomasad), for the sky is among the places that one where sitting he burns. He is “born from the waters” (abja), for in the morning he comes out of the waters, and in the evening he enters the waters. He is “born from cows” (goja). He is “born from truth.” He is “born from the mountain” (he appears on a mountain, as it were, when rising). He is " truth” (ritam).

He (the sun) is all these (forms). Among the metres (sacred verses) this (hamsavati verse) is, as it were, his most expressive and clearest form. Thence the Hotar should, wherever he makes the Dūrohanam, make it with the Hamsavati verse.

He who desires heaven, should, however, make it with the Tārkṣya verse (10, 178, 1). For Tārkṣya showed the way to the Gāyatri when she, in the form of an eagle, abstracted the Soma (from heaven). When be thus uses the Tārkṣya (for [295] making the Dūrohanam), he does just the same as if he were to appoint one who knows the fields as his guide (when travelling anywhere). The Tārkṣya 19 is that one who blows (i. e., the wind), thus carrying one up to the celestial world.

The Tārkṣya hymn is as follows:-(1) " Let us call hither to (our) “safety the Tārkṣya, that horse instigated by the gods, (the horse) which “is enduring, makes pass the carriages (without any impediment), which “keeps unbroken the spokes of the carriage wheel, which is fierce in battle “and swift.”

He (the Tārkṣya) is the horse (vā jt) instigated by the gods. He is enduring, makes pass the carriage (without any impediment); for he crosses the way through these worlds in an instant. He keeps the spokes of the carriage wheel unbroken, conquers in battle (pritanāja being explained by pritand jit). By the words, " to (our) safety,” the Hotar asks for safety. By the words, “let us call hither the Tārksya,” he thus calls him,

(2) " Offering repeatedly gifts (to the Tārkṣya) as if they were for *Indra, let us for (our) safety embark in the ship (represented by the ** Dürohanam) as it were. (May) the earth (be) wide (to allow us free “passage). May we not be hurt when going (our way) through you two " (heaven and earth) who are great and deep (like an ocean).”

** It is often identified with the Garuda, i. e., the celestial eagle. According to Naigh. 1, 14, it means “horse” Whether it is a personification of the sun, as is assumed in the Samskřit Dictionary of Boehtlingk and Roth, ili, page 310, is very doubtful to me

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By the words, “for safety,” he asks for safety. By the words, “let .. us embark in the ship,” he thus mounts him (the Tarkssa), in order

to reach the beavenly world, to enjoy it and to join the celestial [296] inhabitants). By the words, “ (may) the earth (be) wide, may we not be hurt,” &c., the Hotar prays for a (safe) passage and (a safe) return.**

(3) “He (the Tārkṣya) passes in an instant by dint of his strength " through the regions of all five tribes (z. e., the whole earth), just as the sun * extends the waters (in an instant) by its light. The speed of him (the “ Tarkṣya) who grants a thousand, who grants a hundred, gifts, is as irre * sistible as that of a fresh arrow.”

By the word, szérya, he praises the sun openly. By the words, “the speed of him,” &c., he asks for a blessing for himself and the sacrificers.

21. (On the Way of Repeating the Dürohanan.) After having called sorsávom, he makes the Dūrohanam (represent ing the ascent to heaven). The celestial world is the Dīrohanam (for it is to ascend). Speech is the call sornsávom ; (Brahma is Speech). By thus calling somsávom, he ascends through the Brahma, which is this call, to the celestial world. The first time he makes his ascent by stopping after every pada (of the Dūrobana mantra). Thus he reaches this world (the earth). Then he stops after every half verse. Thus he reaches the airy region. Then he stops after having taken together three padas. Thus he reaches that world. Then be repeats the whole verse without stopping.

Thus he gains a footing in him (the sun) who there burns.

(After having thus ascended) he descends by stopping after three padas, just as one in this world) holds the branch of the tree (in his hand when [297] descending from it). By doing so, he gains a firm footing in that world. By then stopping after each half verse, he gains a firm foot ing in the airy region, and by stopping) after each pada (be gains a firm footing) in this world (again). After having thus reached the celestial world, the sacrificers obtain thus a footing (again) in this world. 21

For those who aspire only after (a footing) in one (world), that is, 20 श्राच पराच मेष्यन् are explained by Say. as प्रागमिष्यन् and पुनरपि परावृत्य गमिष्यन्.

31 One has to bear in mind that the sacrificer does not wish to reside permanently in heaven before the expiration of his full life-term, viz., one handred years. Bat by means of certain sacrifices he ean secure for himself, even when still alive, lodgings in heaven, to be taken up by him after death. He must already, when alive, mystically ascend to heaven, to-gain a footing there, and to be registered as a future inhabitant of the celestial world. After having accomplished his end, he descends again to the earth. His ascent and descent are dramatically represented by the peculiar way in which the Dürohana mantra is repeated.

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after heaven, the Hotar ought to repeat (the Dūrohanam) without making the descent (11 the way described, by stopping first after three padas, &c.) They (thus conquer only the celestial world, but they cannot stay long, as it were, in this world.

Hymns in the Tristubh and Jagatī metre are mixed to represent a pair. For cattle are a pair; metres are cattle. (This is done) for obtaining cattle. "

(To What the Viṣuvan Day is like. Whether or not the Sastras of the

Viṣuvan Day are to be Repeated on other Doys during the Sattro also. On the Merit of Performing the Viṣuvon Day. On this Day an Ox is to be Immolated for Viśvakarma.)

The Viṣuvan day is like a man. Its first half is like the right half (of a man) and its latter half like the left half. This is the reason that it (the performance [298] of the six-months’ ceremonies following the Viṣuvan day) is called the " latter” (half).

The Viṣuvan day is (just as) the head of a man whose both sides are equal.“2 Man is, as it were, composed of fragments (bidala). That is the reason that even here a suture is found in the midst of the head.

They say, He ought to repeat the recitation for) this day only on the Viṣuvan day. 23 Among the Sastras this one is Visuvan. This Sastra (called) Viṣuvan is the equator (viṣuvan). (By doing so) the sacrificers become riṣurat (2.e., standing like the head above both sides of the body) and attain to leadership,

But this opinion is not to be attended to. He ought to repeat it (also) during the year (the Sattra is lasting). For this Sastra is seed. By doing so, the sacrificers keep their seed (are not deprived of it) during the year. .

For the seeds produced before the lapse of a year which have required (for their growth) five or six months, go off (have no productive power). The sacrificers will not enjoy them (the fruits which were expected to come from them). But they enjoy (the fruits of) those seeds which are produced after ten months or a year.

22 The terra in the original is prabāhuk, which appears to mean, literally, measured by the length of arms (which both are equal). Sāy, cxplains it in the following way:

प्रवाहक सतो वामदक्षिणभागौ समौ कृत्वाऽवस्थितस्य शिरो यथोबतं सन्मध्येऽवतिष्ठते.

• That is to say, tho performance of the Viṣuvan day must be distinguished from that of all other days of the Sattra. The Mabadivakīrtyam Saman, the Darohapam, &c, ought to be peculiar to it. Anas hore clearly means “the performance of the ceremonies,” or more especially the “Sastras required for the Soma day.”

24 This is implied in the term (97 ) upa, meaning, “ in addition.’

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[299] Therefore, the Hotar ought to repeat the (Sastra for the) Viṣuvan day during the year (also). For this day’s Sastra is the year. Those who observe this day’s performance (during the year) obtain the (enjoyment of the) year,

The sacrificer destroys, by means of the Viṣuran day’s performance, during the year, all consequences of guilt (pāpman).

By means of (the performance of the Sattra ceremonies in) the months (during which the Sattra is lasting), he removes the consequences of guilt from his limbs (the months being the limbs of the year). By means of the Viṣuyan day’s performance during the year he removes the conse quences of guilt from the head (the Vipuran being the head. He who has such a knowledge removes, by means of the Viṣuvan day’s perform ance, the consequences of guilt.

They ought (on the Mahāvrata day) to kill for the libations an ox for Vigvakarian (Tvastar), in addition (to the regular animal, a goat, required for that occasion); it should be of two colours, on both sides.

Indra, after having slain Vạitra, became Višvakarman. Prajapati, after having produced the creatures, became (also) Višvakarman. The year is Višvakarman.25 Thus (by sacrificing such a bullock) they reach Indra, their own Self, Prajā pati, the year, Viūvakarman (i.e., they remain united with them, they will not die), and thus they obtain a footing in Indra, in their own Self (their prototypel, in Prajā pati, in the year, in Višvakarman. He who has such a knowledge, obtains a firın footing.

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