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THIRD CHAPTER (The Characteristics and Sastras of the Seventh and Eighth Days.)

16. (The Characteristics of the Seventh Day. The Sastras of the Morning

and Midday Libation.)

• The terms a and pra are the characteristics of the seventh day. The seventh day is just like the first, yakta, ratha, đšu, piba, the deity mentioned in the first pada, the allusion to this world (earth,) jata, anirukta, kariṣyat (future), these are the characteristics of the seventh day.

[845] Samudrád ūrmim (10, 123, 2) is the Ajya hymn. Here is something hidden (aniruktam, i, e, not explicitly stated) which is a characteristic of the seventh day. In the sea (Samudra) is Vāch; because neither the sea becomes (over) extinct, nor Vāch. Thence this (hymn) is the Ajya (Sastra) of the seventh day. From the Yajña (sacrifice) only, the Hotar thus extends the sacrifice, and thus they recover Vách again (to continue the sacrifice). The Stomas are at an end, the meters are at an end on the sixth day. Just as (at the Darsapūrnamāsa Isti) they cause to drip upon the pieces of sacrificial food drops of melted butter (āżya), in order to make them bot again for recovering its essence already gone ; in the same way, they recover the Stomas and meters for regaining (the essence of the sacrifice again by this Ajya Sastra of the seventh day. It is in the Triṣtubh metrs; because this is the metre at the morning libation during the last) three days.

The Pra-uga Sastra consists of the following mantras : ā váyo bhūsa (7, 92, 1), prayabhir yasi (7, 92, 3) à no niyudbhih satinir 17, 92, 5), pra sota jiro adhvareṣv asthát (7, 92, 2), ye vayava indra mada masu (7,92, 4), gà tām satam (7, 91, 6), o nha god oam Mitravana (6, 67, 9-11), d gomatā nāsatya (7, 72, 1-3), & no deva savasā (7, 30, 1-3) pra vo yajñeṣu (7, 43, 1-3), pra kṣodasă dhấyasă (7, 95, 1-3). In these verses there are the characteristics of the [846) seventh day, ā and pra, contained. They are in the Triṣtubh metre, because this is the metro at the morning libation during the (last) three days.

• With the sixth day, the sacrifice is finished. Vāch is done up; but the priest commences now developing the Yajõa again. This can be done only by starting from the Yajõa itself (without any other help), and recovering the Vāch in the form of this allusion.

2 All this is implied in the expression pratyabhigharayan.

a These six verses form two triplets; they all are so called ekapatinis, and consti tute the two triplets for Vāyu and Indra respectively, which are always required at the Pra-uga sastra.

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A tvā račham yathotaya, (8, 57, 1-2) idam vaso suta in andali (8, 2, 1-2), Indra nediya ed ihi (Vál. 5, 5-6), praitu Brahmanaspatir (1, 40, 3-4), Agnir netá (3, 20, 4), tram soma kratubhih (1, 91, 2), pintanty apah (1, 64,6), pra va indraya brihate (8, 78, 3), are the eztension of the Marut vatiya Sastra) of the seventh day, identical with that of the first.

In the hymn, Kaya śubhā sarayaśah (1, 165) (9th verse), in the words na jiyamano naśate, na jata the term játa occurs, which is one of the characteristics of the seventh day. This is the Kaydśubhiya hymn which effects unanimity (among people) and prolongs life. By means of it Indra, Agastya, and the Marats became (unanimous). By reciting the Kayāśubhīyam hymn, the Hotar produces unanimity. But it bears upon the prolongation of life also. Who desires that, may have repeated the Kayaśubhiyam. It is in the Triṣtubb metre. By means of its pada which remains firm, the Hotar keeps the libation in its proper place, preventing it from falling down.

The hymn, tyam su meṣam mahaya (1, 52) contains (in the second pada of the first verse) the words atyam na vājam haranasyadamratham, the

term ratha, 2.e., carriage, being a characteristic of the seventh day. It is in the Jagatī metre, for the Jagatis are the leading metres at the midday libation of these three last days. The Nivid is placed in that metre which is the leading; thence one places (here) the Nivid in the

Jagatis.

The hymns representing cohabitation are now repeated"; they are in the Tristubh and Jagati metres. Because cattle is represented by cohabitation and [847) the Chandomas * are cattle and calculated for obtaining cattle. Tvām iddhi havámahs, and tvan hy ehi (848) cherats (8, 50, 1-2) form the Brihat Pristha on the seventh day. The same Priṣthas take place as on the sixth day. The Vairūpam (Sāma) belongs

“The Chandomāh are three peculair Stomas, which are required on the three last days of Navaratra, or the seventh, eighth, and nixth days of the Dvadasaha and the same of these three days themselves. They are minutely described in the Tagdya Brahmana. 3, 8-13. These Stomas are, the twenty-four-fold (chaturvimša), the forty-fous-fold (chatus chatyarimsa), and the forty-eight-fold (aṣtáchatváriíśa). The verses required for chanting the Chandomāh on the three last days of Navaratra are (according to the Udget tri prayoga of the Dvadasaha) all put together in the second part of the Sāmavedārchi kam, commencing with the second Ardha of the fourth Prapathaka (pra kāvyan usaneva), and ending with the fifth Prapathaka with the verse Yzüksvā hi resina hari). The order is, on the seventh day, all kama verses are put in the twenty-four-fold. Stoma, on the eighth all are chanted according to the forty-four-fold Stona ia three varieties, on the ninth all are put in the forty-eight-fold Stoma, of which there are two varieties enumerated. There is here no change of the Stomas according to the libations, as it is in the Agnistoma and the cognate sacrifices. That Stoma, in which the first Stotram

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to the Rathantaram ; the Vairājam to the Bșihat; the Sakvaram to the Rathantaram, and the Raivatam to the Brihat. Therefore (because the Raivatam representing the Brihat was chanted on the sixth day) the Bribat Piṣtha takes place on the seventh day); for they fasten through that Brihat (of the sixth day), the Bribat (of the seventh day) to prevent the cutting off of the Stomas ; for, if the Rathantaram (which is opposed to the Brihat) is used, then the union (of the sixth and seventh days) is destroyed. Therefore only the Bribat is to be used (on the seventh day.)

Yad vāvána is the immovable Dhāyyā. By the subsequent recital of the Rathantaram abhi tvā sūra nonumah, the Hotar brings all back to the womb; for this is a Rathantara day according to its position. Piba suta. sya rasinah (8, 3, 1-2) is the Sāma Pragatha, which has pība, one of the characteristics of the seventh day. Tyam ū ṣu vajinan is the invariable Tarkṣya.

(The Remainder of the Niṣkevalya Sastra. The Sastras of the Even ing Libation,

Indrasya nu viryani (1, 32) is a hymn which has the characteristic word pra of the seventh day. It is (349) in the Triṣtubh metre. By

(the Bahis-pavamana) is chanted, remains in force for the whole day. The Bahiṣ-pava mānas of all three days, generally contain as many verses as the Stoma has members. So, for instance, the Bahiṣ-pavamāna of the seventh day consists of 24 verses (Sāmaveda ii. 465-88), for the twenty-four-fold Stoma is reigning during this day; the Bahis-pava māna of the eighth day consists of forty-four verses (Samaveda ii. 524-67), for the Stoma reigning during this day is the forty-four-fold, &c. The four Sāmans which follow the Babiṣ-pavamana Stotras at the midday libation, are called ājyáni, the four which follow the Pavamāna Stotras at the midday liba tion, go by the name of Pristhāni, and the four which follow the Arbhava-pavamana Stotra at the evening libation are called uthani. Now the ajyani, pristhani and ukthāni generally consist either of three or even only two verses. If they consist of only two verses, they are to be made three, just as is the case with the Rathantara, Náudhasa, and Kaleya Priṣtha at the Agnistoma. The three verses then are, in three turns; so often to be repeated, as to yield twenty-four, forty-four, or forty-eight. Each turn of the twenty-four-fold Stoma contains, for inse tance, eight verses, in three divisions, in the following order:

1.82,3;6,4;0,1: II. S a, 1; 1,3; C, 4: III, 8-2,4;0,1; 0, 8. In the forty-four-fold Stoma, the repetitions are arranged in the following way : I. 15-1, 3, 5, 11;c, 1: II. 14-0,1; 6,3; c, 10: III. 15-0, 11;0,1; C, 3. The forty-eight-fold Stoma is as follows: 1.16–3; b, 12; C, 1: II. 16-4,1; 0,3; 6, 12: III. 10 -a, 12; 6,1; 0, 3.

The forty-eight-fold Stoma is the last of the Stomas ; thence it is called anta, The Chandomab are said to have the animal form. According to the Tāpdya Brahm, (3,8), the animals have eight hoofs, thence are eight verses required in each turn when the twenty-four-fold Stona is made ; or, they are said (8, 12) to consist of sixteen pieces ; thence are sixteen verses in each turn required when the forty-eight-fold Stomā is made.

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means of the pādas which remain firm, the Hotar keeps the libation in its proper place, preventing it from falling down.

Abhi tyam meṣam puruhůtam (1, 51, 1) is a hymn in which pra is replaced by abhi, forming a characteristic of the seventh day. It is in the Jagati metre, because the Jagatís are the leading metres at the midday libation. Therefore the Nivid is to be placed in it.

These hymns representing cohabitation are now repeated, which are in the Triṣtubh and Jagati metres; because cohabitation represents cattle, and the Chandomās represent cattle ; (this is done) in order to obtain cattle.

Tat savitar vināmahe (5, 82, 1-3), adya no deva Saritar (5, 82, 3-5) are the beginning and sequel of the Vaišvadeva Sastra in the Rathan tara days, on the seventh day. Abhi tvā deca Savitar (1, 24, 3) is the (Nivid) hymn for Savitar, which contains instead of pra the word abhi, which is identical with pra, a characteristic of the seventh day.

Pretām yajñasya (2, 41, 19) is the (Nivid) hymn for Dyāvāprithivi, which contains the word pra. Ayam devāya janmana (1, 20, is the (Nivih hymn for the Ribhus, which contains the word jan, to be born.

He repeats now the verses, consisting of two pādas, commencing dyāhi ranasa saha, (10, 172, 1); for man has two feet, and animals have four ; animals are represented by the Chandomas. (This is done) for obtaining cattle. If he repeats these verses which consist of two feet, then he places the sacrificer, who has two legs, among the four-footed cattle.

Abhir agne duvo (1, 14) is the (Nivid) hymn for the Vißvedevāh, which has the characteristic ā of the seventh day. It is in the Gayatri metre; for (850) the third libation is headed by the Gāyatri during these three days.

Visvánaro ajtjanat is the beginning of the Agnimāruta Sastra, which contains the word jan, to be born. Pra yad vas triṣtu’ ham (8,7) is the (Nivid) hymn for the Marutas, which has the word pra. Jātaredase sunavama (1, 99, 1) is the invariable Jātavedās verse. Dutam ro ciśvave dasam (4, 8) is the (Nivid) hymn for Jatavedās, where the name (Jatave das) is not explicitly mentioned (only hinted at). All these are in the Gayatri metre; for the third libation on these three days is headed by the Gayatri.

• He makes him obtain them,

en 20

18. (The Characteristics of the Eighth day. The Sastras of the Morning, and Midday Libations.)

Neither the words à nor pra, but what is “standing” is the character istic of the eighth day; because the eighth is identical with the second. The characteristics are, ūrdhvel, prati, antar, vriṣan, vridhan, the men tioning of the deity in the middle pāda, an allusion to the airy region, iwice the name Agni (in the same pada), the words mahad, vihuta punar, the present tense.

Agnim vo devam agnibhih (7, 3) is the Ajya of the eighth day ; bacausa it contains twice the word agni. It is in the Triṣtubh metre ; for the Triṣtubh is the leading metre at the morning libation during these three days. The Pra-uga Sastra is composed of the following verses : Kuvid anga namasa (7, 91, 1,) pivo annan (7, 91, 3,) uchhan uṣasaḥ (7, 90, 4), uśantá důtā (7, 91, 2,) yavat taras (7, 91, 4-5,) prati vám sūra udite (7, 65, 1-3,) dhenuh pratnasya (3, 58, 1-3), Brahmana indropa (7, 28, 1-3, ürdhvo agnih sumatim (7, 39, 1-3) uta syd naḥ sarasvati (7,95, 4-6). In these verses are the characteristics (851) prati, antar, vihůta, urdhvai contained; they are in the Triṣtubh metre, which is the leading metre at the morning libation on these three days.

The extension (of the Marutvatiya Sastra) consists of the following verses : Visvanarasya vaspatim (8, 57, 4), Indra it Somapā ekah (8, 2, 4), Indra nediya ed ihi (Val. 5, 5-6), uttiṣtha Brahmanspate (1, 40, 1-2), agnir netā tvan Soma kratubhih, pinvanty apo, brihad indraya gāyata. This Sastra is identical with that of the second day.

Now follow the Mahadvat hymns, i, e., such ones as contain the word mahat, great. These are) sarsā mahām (3, 49), mahaśchit tvam (1, 169), pibd somam abhi yam (6, 17), in the words ūrvam gavyam mahi, maham Endro nrivat (6, 19). This hymn is in the Triṣțubh metre; by means of its pādas which remain firm, the Hotar keeps the libation in its proper place, preventing it from falling down.

Tam asya dyāvā prithivi (10,113) is a mahadvat hymn also; for, in the second pāda of the first verse, the word mahimano occurs. It is in the Jagatī metre. The Jagatis are the leading metres at the midday liba tion during the three last days (above-mentioned). Thence the Nivid is placed in it. These hymns represent cohabitation ; they are in the Tris tabh and Jagati metres, for cattle is represented by cohabitation, and, for obtaining cattle, the mahadvat hymns are repeated. The air is mahad, in order to obtain the airy region, five hymns (there are five, four in Tiiṣ

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ţubh, and one in Jagati) are required. For the Paukti metre comprises five pādas, the sacrifice belongs to this metre, cattle belong to it; cattle is represented by the Chandomās.

Abhi tvā śūra nonumah, and abhi trā prirvapitaye form the Rathanta ram Přiṣtham of the eighth day. Yad vāvāna is the invariable Dhāyya. By tvôm iddhi harámahe all is brought back to the womb; [352] for this day is a Bārbata day according to its position. Ubhayam srinarachcha (8, 50, 1-2) is the Sāma Pragatha; the meaning of ubhayam i. e., both, in it is, what is to-day and what was yesterday. This is a characteristic of the eighth day, which is a Bșihat day. Tyam 2 ṣu vajinam is the invari. able Tārkṣya.

19. (The Mahadvat Hymns of the Niṣkevalya Sastra.

The Sastras of the Evening Libation.) The five Mahadvat hymns are, apūrvyā purutaindni (6, 32), tām sul te Kirtim (10, 54), tuan mahan Indra yo ha (1., 63), tram mahan indra tubhyam (4, 17). These (four) hymns are in the Triṣtubh metre; by means of its pādas which remain firm, the Hotar keeps the libation in its proper place, preventing it from falling down. The fifth is in the Jagati metre, viz., divaschid asya varima (1, 55), which contains in the words, indram na mahnd, the term mahat, great. For obtaining cattle these Mahad vat hymns are repeated. The air is mahat, and for obtaining the airy region two times five hymns must be repeated. Because a Parkti (@ collection of five hymns) has five feet, the Yajña consists of five parts, cattle consist of five parts. Twice five makes ten ; this decade is Virát, Virāt is food, cattle are food, the Chandomās are cattle.

Viśvo devasya netus (5,50, 1), tat savitur varenyar á ris vedevam sapta tim (5, 82, 7-8), are the beginning and sequel of the Vaišvadeva Sastra. Hiranyapdnim utaye (1, 22, 5-7), which contains the word Ardhta, is the (Nivid) hymn for Savitar. Mahi dyāuh prithiri chana (1, 22, 13-15) is the (Nivid) hymn for Dyāvāprithivi, which contains the word mahat. Yuvána (853) pitarā punar (1, 20, 4-8) is the (Nivid) hymn for the Ribhus, which has the characteristic word “punah.”

Imā nu kam bhuvand (10, 157) is the hymn which contains only verses of two feet. For man has two feet, whilst the animals have four, and by

Say –The five Mahadvat hymns of the Marutvatīya, and the five of the Niṣkevalyn Sastras are to be understood,

• It contains five verses, which are called Dvipadů Tristabh. (6áy, in his Commentary. on the Samhita.)

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means of this hymn he places the two-footed sacrificer among the four footed cattle, Devānám id avo mahad (8, 72, 1) is the (Nivid) hymn for the Vißvedevās, which contains the term mahat. These verses are in the Gāyatri metre (except the Dvipāds), because the Gayatri is the leading metre at the evening libation during these three (last) days.

By ritāvānam vaiśvānaram (Asv. Sr. S. 8, 10, commences the Agni māruta Sastra ; because in the word agnir vaisvanaro mahón, there is the word nahat contained. Krilam van sardho mārutam (1, 37) is the (Nivid) hymn for the Marutas ; because it contains (in the fifth verse) the word vavridhe, which is a characteristic of the eighth day.

Jātavedase sunavama is the invariable Jātavedās verse. Agne mrila mahān asi (4, 9) is the (Nivid) hymn for Jā tavedās; it contains the cha racteristic term mahad. All these verses are in the Gāyatri metre, which is the leading) metre at the evening libation during these three (last) days.