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SECOND CHAPTER. On the Sustras of the Minor Hotri-priests at the Sattras.)

(On the Sastras of Minor Hotri-priests at the Morning and

Evening Libations.) The Devas spread the sacrifice. When doing so, the Asuras approach ed them, thinking, let us obstruct their sacrifice. They attacked them from the right side, thinking this to be the weak point. The Devas awoke, and posted two of their number, Mitra and Varuṇa, on the right side. Through the assistance of these two, the Devas drove the Asuras and Rakṣasas away from the morning libation. And thus the sacrificers drive them away (if they have the Maitrāvaruṇa Sastra repeated); thence the Maitrāvaruṇa priest repeats the Maitrāvaruṇa Sastra (887) at the morning libation. The Asuras, defeated on the right side, attacked the centre of the sacrifice. The Devas awoke, posted then Indra, and defeated through his assistance the enemies. Therefore the Brāhmanāchchhamsi repeats at the morning libation the Indra Shastra.

The Asuras, thus defeated, attacked the sacrifice on the northern side. The Devas posted on this side Indrāgni, and defeated thus the Aburas. Therefore the Achhāvāka repeats the Aindragna Sastra at the morning libation. For, by means of Indragni, the Devas drove the Asuras and Rakṣasas away from the northern side.

The Asuras, defeated on the northern side, marched, arrayed in battle lines towards the eastern part. The Devas awoke and posted Agni easta wards at the morning libation. Through Agni, the Devas drove the Asuras and Rakṣasas away from the eastern front. In the same way, the sacrificers drive away from the eastern front the Asuras and Rakṣasas. Thence the morning libation is Agni’s. He who has such a knowledge, destroys the evil consequences of his sin. - The Asuras, when defeated eastwards, went westwards. The Devas awoke and posted the Visve Devāh themselves (westwards) at the third libation, who thus drove the Asuras and Rakṣasas away from the western direction at the third libation. Likewise, the sacrificers drive through the Visve Devāh themselves at the third libation the Asuras and Rakṣas away. Thence the evining libation belongs to the Visve Devāh. He who has such a knowledge, destroys the consequences of his sin.

In this manner, the Devas drove the Asuras out of the whole sacrifice. Thence the Devas became masters of the Asuras. He who has this know

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ledge becomes therefore through himself (alone) master of his adversary and enemy, and destroys the consequences (388) of his sin. The Devas drove away the Asuras and destroyed the consequences of sin by means of the sacrifice arranged in such a way, and conquered the heaven-world. He who has this knowledge, and he who, knowing this, prepares (these) libation required in the said manner, drives away his enemy and hater, destroys the consequences of his guilt, and gains the heaven-world.

(The Stotriya of the Following Day is made the Anurūpa of the Preceding

Day in the Sastras of the Minor Hotri-priests at Soma Sarcrifices laste ing for Several Days.)

They use at the morning libation the Stotriya (triplet) (of the following day) as Anurūpag. (of the preceding day). They make in this way the following day the Anurūpa (corresponding to the preceding day). Thus they commence the performance of the preceding day with a view to that of the following. But this is not done at the midday libation ; for the Priṣthas’ (used then) are happiness (they are independent) ; they have at this (the midday libation) not that position (which the verses have at the morning libation) that they could use the Stotriya (of the following day) as Anurūpa (of the preceding day). Likewise they do not use at the third libation, the Stotriya (of the following day) as Anurūpa (of the preceding day).

(889) (The Opening Verses of the Sastras of the Minor Hotri-priests at the

Akargana Soma Sacrifice, 1.e., such ones as last for a Series of Days.)

Now follow the opening verses (of these Sastras after the Stotriyas have been repeated). Rijunitī no Varuna (1, 90, 1) is that of the Mai trāvaruṇa Sastra ; for in its second pāda is said, “Mitra, the wise, may lead !” for the Maitrāvaruṇa is the leader of the Hotsi-priests. There fore is this the leading verse. - By Indram vo visvatas pari (1, 7, 10) commences the Brāhmanāa chchhamsi ; for by the words " we call him (Indra) to the people” they call

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1 See on the meaning of the terms stotriya and amurópa, ṇote 41 op page 199. The first contains always those verses which the Sama singers chant, the latter follows its form, and is a kind of supplement.

2 The Sāmans of the midday libation are called Pșiṣthas ; and the Stotriyas and Anura pas which accompany them, go by the same name.

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Indra every day. When the Brāhmanāchchharsi, with this knowledge, recites this verse every day, then no other sacrificer, notwithstanding he (Indra) might be called by different parties (at the same time), can get Indra away.

Yat soma ā sute nara (7,94, 10) is the verse of the Achchhāvāka. By its words “they called hither Indrāgni,” every called Indrāgni every day. When the Achchhāvāka is doing this every day, no other one can wrest (from them) Indragni. These verses (rijuníti &c.) are the boats which lead to the shores of the heavenly world. By their means the sacrificers cross (the sea) and reach the heavenly world.

(The concluding verses of the same Śastras at the Ahargana

Soma sacrifices.) Now follow the concluding verses of these Sastras: Te syāma devol varuna (7, 66, 9) is that of the Maitrā varuṇa Sastra. For by its words, “We contemplate food (iṣam) and light (svar),” they get [390] hold of both worlds ; for “ food” is this world, and “light” is that world.

By the triplet vyantarikṣam atirad (8, 14, 7-9), which has the char acteristic vi, i.e. asunder, the Brāhmanāchchhaxsi opens the gates of the heavenly world. The words, “Indra, inebriated by Soma, cleft the hole and made appear the lights” (8, 14, 7), refer to the passionate desire of those who are initiated into the sacrificial art (for heaven); thence it is called the Balavatı verse.* The words, “He drove out the cows, and revealed them which were hidden, to the Angiras, and flung away Bala’. contain the expression of a gift to them (the Angiras). By the words, “ indrena rochaná divi (verse 9) the heaven-world is alluded to." By the words, “The fixed lights (stars) of heaven have been fastened by Indra, the fixed ones he does not fling away," the sacrificers approach every day heaven and walk there.

Aham sarasvativator (8, 38, 10), is the verse of the Achchhāvāka. For Sarasvati is the voice ; (the dual is used) for this day belongs to the “two who have the voice.” (As to who they are is expressed by the words) “I choose the tone of Indrāgni." For the voice is the beloved residence of Indrāgni. Through this residence one makes both successful. Who has this knowledge, will be successful in his own residence (his own way).

3 There is the word vala hole, in it, which may be regarded as a proper name of an Asura also.

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(On the Ahina and Aikāhika concluding verses of the Sastras of the

minor Hotri-priests.) The concluding verses of the Hotri-priests (Maitrāvaruṇa, Brāhmana chchhamsi, and Achchhavāka) are, at (391] the morning and midday liba tions of two kinds, viz. āhina (which are proper for Soma sacrifices, which last for several days successively) and aikahika (which are proper for Soma sacrifices which last for one day only). The Maitrāvaruna uses the aikāhikas preventing (thus) the sacrificer from falling out of this world. The Achehhāvāka uses the ābinas for making (the sacrificer obtain heaven) The Brahmañáchchhmsi uses both; for thus he holds both worlds (with his hands) and walks in them. In this way he (the Brahmanāchchhamsi) walks holding both, the Maitrāvaruna and the Achchhāvāka, the Ahina and Ekāha, and (farther) the sacrifical session lasting all the year round (such as the Gavām ayanam) and the Agnistoma (the model of all Aikihikas).

The Hotri-priests require at the third libation Ekāhas only for con cluding. For the Ekaha is the footing, and thus they place the sacrifice at the end on a footing.

At the morning libation he must read the Yājyā verses without stop, ping (anavānam). The Hotar shall not recite one or two additional verses (atisamsanam) for the Stoma. It is just the same case as if one who asks for food and drink must be speedily supplied. Thinking, I will quickly supply the gods their food, he speedily gets a footing in this world. He should make the Sastram at the two latter libations with an unlimited number of verses; for the heaven-world is unlimitted. (This is done) for obtaining the heaven-world. The Hotar may, if he like, recite those verses which the minor Hotri-priests used to repeat on a previous day. Or the Hotri-priests (may, if they like, repeat, those verses) which the Hotar (used to repeat on the previous day) (For Hotar as well as the Hotri-priests form parts of one (892] body only). For the Hotar is the breath, and the Hotri-priests are the limbs. This breath goes equally through the limbs. Thence the Hotar should, if he like, receite those verses which the minor Hotçi-priests used to recite on the previous day. Or the Hotit-priest (may, if they like, repeat those verses) which the Hotar (used to repeat on the previous day). The last verses of the hymns with which the Hotar concludes, are the same with the concluding verses of the minor Hotřī-priests at the evening

*For the Ekaha sacrifices are the models of the others.

libation. For the hotar is the soul, and the Hotri-priests are the limbs; the ends of the limbs are equal, therefore the (three) Hotri-priests use, at the evening libation, the same concluding verses.