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THIRD CHAPTER.

(The hymns for lifting the Chamasa (Soma cups).. The Praṣthita Yājyds

of the seven Llotars concluding this ceremony. The two different kinds of Hotars. Explanation of some apparent anomalies in the perforo mances of the minor Hotris. The Jagati hymns for Indra. The concluding verses of the minor Hotri-priests. On a peculiarity in the Sastras of the Achchháváha.)

(The number of verses which the Hotar has to repeat at the time of the

Soma cups being lifted at the three libations.) When at the morning libation the Soma cups are lifted and filled he (the Maitrāvaruṇa) recites the hymn de toa vahantu harayal (1, 116 the several verses of which contain the words vrisan (inale), pita (drunk), suta (squeezed), mad (drunk), are complete in their form and are addressed to Indra, for [393] the sacrifice is Indra’s. He repeats Gayatris ; for Gayatri is the metre of the morning liabation. At the morning libation he recites nine verses only; one less (than ten). For the semen is poured in to a place made narrow (nyūna). At the midday libation he repeats ten verses ; for the semen which was poured in a narrow place grows very large, after having reached the centre of the woman’s body. At the evening libátion he repeats nine* verses, one less than ten) ; for from a narrow place (represented by the third libation) men are born. If he recites these hymns complete, than he makes the sacrificer bring forth the embryo of his (spiritual body) begotten in the sacrifice, which is the womb of the gods.

Some recite every time only seven verses at the morning, midday and evening libations, asserting that there must be as many Paronuvākyās as there are Yajyās. Seven (Hotři priests) having their faces turned (towards the fire) receite the Yajgás, and pronounce Vauṣat! Now they assert that those (seven verses) are the Puronuvākyās of these (seven

They are the hymn, asavi devam gorichikam (76 21). * They are the hymn, ihopayáta savaso (4,37).

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Yajyas) ; but the Hotar ought not to do so (to recite only seven verses.) For in this way they spoil the semen of the sacrificer, and conseqnently the sacrificer himself.

The Maitrāvaruṇa carries in this way the sacrificer, for the sacrificer is the hynin, by means of nine verses from this world to the airy region; but by means of ten be carries him further on to that (heaven) world ; for the airy region is the oldest ; from that world he takes him by means of nine verses up to the celestial world. Those who recite (895) only seven verses, do not wish to raise the sacrificer to heaven, Therefore the hymns are to be recited complete onlys,

(On the Prasthita Yajydse of the Hotars at the morning libation.)

Some one (a theologian) has asked, When the sacrifice is Indra’s, why do only two, the Hotar and Brāhmanāchhamsi, at the morning libation, for the Soma drops which are in readiness, repeat Yājyās where Indra’s very name is mentioned, the Yájyā of the Hotar being idam te somyam madhu (8, 54,8), that of the Brāhmaṇāchchhamsi, indra tva vriṣabham vayam (3, 40, 1)?

When the other (priests) repeat verses addressed to different deities, how do they concern Indra ? For the Yajyā of the Maitrāvaruṇa is mitran vayam havāmahe (1, 23, 4), “we invoke Mitra ;’ but in its words varunam somapitaye iie. “we call Varuṇa to the Soma beverage;” there is an allu sion to Indra ; for whatever word refers to “drinking”, hints at Indra. and pleases him.

The Yājyā of the Potar is, Maruto yasa hi kṣaye (1, 86, 1); its words sa sugopātamo janah i.e. " he is the best protector,” allude to Indra"; for Indra is the gopā, which is a characteristic of Indra. Thus he pleases Indra.

The Yājyā of the Neṣtar is, agne patnér ind vaha (1, 22, 9); in its words, tvaṣtáram somapitaye, (895) there is an allusion to Indra;

3 The hymns mentioned for the morning and evening libations contain cach nine, that mentioned for the midday libation ten verses,

4 These Yājyás are at each libation seven in number, and repated successively by tho so called ‘seven Hotars’ (Hotar, Maitrāvaruga, Brāhmaṇachchhamsi, Potar, Nestar Agnidhra, and Achchhāvāka) when the Chamasa Adhvaryu or cup-bearers, are holding up the cups filled with some. As often as one of them has repeated his Yajyā, libations from seven cups are thrown at the same time in the fire. The rest is to be drank by them.

for Indra is Tvastar, which is a characteristic of Indra. Thus he pleases him.

The Yajyā of the Agnidhra is, Uksānndya (8, 43, 11); in its words Soma priṣthaya vedhase, there is an allusion to Indra; for Indra is Vedhās (striker, beater) which is a characteristic of Indra. Thus he pleases him.

The verse of the Achchhāvāka, which is directly addressed to Indra, is complete, viz: prataryavabhir (8, 38, 7), (for in the last part of it there is the term Indrāgnt). Thus all these verses refer to Indra. Though there are different deities mentioned (in them) (such as Mitra, Varuṇa, &c.) the sacrificer does not satisfy other deities (alone). The verses being in the Gayatri metre, and this being sacred to Agni, sacrificer gains, by means of these verses, the favour of three deities, i. e. Indra, the nānādevatās or disferent deities, and Agni.

11. (The hymn to be repeated over the Soma cups being lifted, and the Pras thita Yájyās at the midday libation.)

At the midday libation, when the Soma cups are being lifted, the Hotar repeats, Asdvi devam gorichikam (7, 21.1.). This hymn contains the words, vriṣan, pita, suta, mad; its verses are complete in form and addressed to Indra. For the sacrifice belongs to Indra. The verses are in the Triṣtubh metre; for this metre is appropriate to the midday libation. They say, if the term mad “to be drunk” is only appropriate to the third libation, why do they recite such verses (containing this term) at the midday libation as Anuvākyās and Yājyās? The gods get drunk, as it were, at the midday libation, and are then consequently at the third libation in a state of [896] complete drunkenness. Thence he repeats verses contain ing the term mad as Anuvākyās and Yājyās at the midday libation. .

At the midday libation all the priests repeat Yājyās addressed to Indra by his very name (for the Soma drops) which are in readiness. Some (the Hotar, Maitrāvaruṇa, and Brāhmanāchchhamsi) make the Yajyas with verses containing (besides the name of Indra) the words, abhi trid. So the Hotar repeats, pibd somam abhi yan ugra tarda (6, 17, 1); the Maitrāvaruṇa, sa im pahi ya pigishi (6, 17, 2); and the Brahman āchhamsi, evā pāhi pratnatha (6, 17,3).

The Yājyā of the Potar is, arvāng ehi somakaman (1, 104, 9). The Yajyā of the Neṣțar is, tacā yam somas tvam (3, 35, 6). The Yājyā of the Achchhāvāka iṣ, indraya somah pra divo vidānā (3, 36, 2). The Yajya of the Agnidhra is, āpūrnô asya kalasah sváha (3, 32, 15).

Those three verses contain forms of the verb trid (Lat, trudere) “to injuro, to kill,”? with the proposition abhi.

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Among these verses there are those containing the words abhi trid. For Indra once did conquer at the morning libation; but by means of these verses he broke down the barriers and made himself master (abhi trinat) of the midday libation. Thence these verses.

12. (The hymn and the Prasthita Yajyás at the evening libation.)

At the third libation the Hotar repeats at the time when the Soma cups are being lifted, the hymn ihopayāta savasó napatah (4, 35, 1). Its verses which are complete in form, are addressed to Indra, and belong to the Ribhus, contain the words vriṣan, pita, (397) suta mad. They ask, Why is the Pavamana Stotra at the evening libation called Arbhava, though they do not sing Ribhu verses? (The answer is) Prajapati, the father, when transforming the Ribhus who were mortals, into immortals. gave them a share in the evening libation. Thence they do not sing Ribhu verses, but they call the Pavamāna Stotra Arbhava

One (great Riṣi) asked about the application of metres, viz, for what reason does he use the Triṣtubh metre at the third libation, whilst the appropriate metre for this libation is Jagati, as well as the Gāyatri that for the morning, and the Triṣtubh for the midday libation? One ought to say (in reply), At the third libation the Soma juice is done ; but if they use a sparkling ( śukriyam) metre as the Triṣțubh, the juice of which is not done, then they provide the (third) libation with juice (liquor). Then he makes Indra participate in this libation also. One says, Why. since the third libation belongs to Indra and the Ribhus, and the Hotar alone makes the Yājyās for the Soma which are in readiness (prasthita) with an Indra-Ribhu verse, at the third libation, do the other Hotri priests use verses addressed to various other deities for their Yajyās ? In the Yajyā of the Hotar, ribhubhir vajadbhiḥ samukṣitan (not in the Rigveda) the Ribhus are mentioned, but in the Yājyās of the other priests they are only hinted at.

The Maitrāvaruṇa repeats, indravaruna sutapāvimam sutam (6, 68, 10); in the words, yuvo ratho adhvaram devavitaye, there is a plurality (in the words devavitaye=devànám vitaye, i.e. for the enjoyment of the gods) which is a characteristic of the Ribhus.

The Brahmanāchchhamsi repeats the verse, indraścha somam pibatam (4, 50, 10); in its words, visantu indavah, i. e." may the drops come," a (898) plurality is expressed, which is a characteristic of the Ribhus.

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The Yajyā of the Potar is, & vo vahantu saptayo (1, 85, 6); in its words, raghu atvanah prajigáta bāhubhir there is a plurality (these three words are in the plural) expressed, which is the characteristic of the Ribbus.

The Yajya of the Neṣtar is, ameva nah suhava (2, 36, 3), in it the word gantana “go ye!” expresses a plurality.

The Yājyā of the Achchhāvāka is, indraviṣnu pibatan madhvo (6, 69, 7); its words, à vām amdhômsi madirant expresses a plurality,

The Yājyā of the Agnidhra is, imam stoman arhate (1, 94, 1); in its words ratham iva sarmahemā (this is first person plural) there is a plurality expressed.

In this way all these verses become Aindra-Arbhavah. By repeating verses being (apparently) addressed to various deities, he pleases other deities (also), save Indra and the Ribhus. They are the conquerors of the jagat i. c. world ; therefore the Jagatī metre is required for the evening libation, to inake it successful.

18. (On the relationship of those Hotars who have to repeat a Sastra to those who have none. How the Sastras of the minor Hotri-priests are supplied, at the evening libation.)

Some one asks, Some of the duties of the Hotri-priests being performed without Sastra, some with Sastra, how are then all these ceremonies (as it (899) should be) provided with their respective Sastras, and consequent ly equal and complete ? (The answer is) They call the performance (i.e: the repetition of Yêjyās) of those (Hotris) who like the Potar, Nestar, and Agnidhra, have no Sastra (to repeat) Hotrà (also), on account of their reciting their (respective) verses along with the other Hotri-priests, such as the Hotar, Maitrāvaruṇa &c. who repeat proper Sastras). In this way they are equal. But in the fact that some Hotri-priests perform their duties with Sastras, others without Sastras, lies their inequality. Thus (both kinds of Hotri performances) become provided with Sastras, equalised and successful (for the Yājyās of all seven Hotri-priests are repeated one after the other)..

Besides the Hotar only the Maitrāvaruna, Brahmanachhamsi, and Achhāvāka repeat Shastras ; the others, such as the potar, &c. do not do it. But the former ropeat them at the Agnishtoma, only at the morning and midday libations,272

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Now the Hotri-priests (Maitrāvaruṇa, Brahmanāchchhamsi, Achchhê Vāka) repeat Sastras at the morning and midday libations only, in what way is this duty performed at the third libation ? One ought to answer, in this way, that they (these three priests just mentioned) repeat at the mid day libation two hymns each. Some one may ask, In what way do the Hotri-priests (who properly speaking repeat one Sastra only) repeat two Sastras, as many as the chief) Hotar? does ? One ought to answer, Their Yājyās are addressed to two deities.

14. 1400. (How the Sastras of the Agnīdhra, Potar and Neṣtar are supplied. On the two Praiṣas to the Potar and Neṣtar. On the additional verse of the Achchhavaka. How the Praiṣa formula, hotā yakṣat, is applicable to the Potar, Neṣtar, and Agnidhra. The Prazṣa for the chanters. The Praisa for the Achchhāvāka. On the inequality of the the deities of the Sastras and Stotriyas of the evening libation.)

Some one asks further. If there are the performances of three Hotri priests only provided with a Sastra, how are these Sastras supplied for the performances of the others (the three remaining Lotri-priests) ? (The answer is) The Ajyam is the Sastra for the Yājyā repeated by the Agnidhra; the Marutvatiya that one for the Potar’s Yājyā; the Vais vadevam that one for the Neṣtar’s. These Yājyās have the characteristic sign of the respective Sastra.’

Some one asks further, If the other Hotri-priests are requested only once (to repeat their Sastras), why are the Potar and Nestar requested twice ?

(Regarding this the following story is reported). At the time when the Gāyatri having assumed the shape of an eagle, abstracted the Soma (from heaven), Indra (out of anger) cut off from these (three) Hotsi-priests (Agnidhra, Potar and Neṣtar) their Sastras, and transferred them to the Hotar, saying, “Do not call me, you are quite ignorant of it.” The gods said, “Let us give more strength to the performances of these two Hotri-priests (Potar and Neṣțar) through Speech (by requesting them once

• The Agoīdhra addresses the Yājyā to Agni, to whom the Ajya sastra belongs ; the Potar to the Marutas, to whom the Marutyatīya sastra belongs, and the Nestar to the Visvedevas, to whom the Vaišvadeva Sastra belongs.

• The Hotar repeats at the morning libation the Ajya and Pra-uga Sastra, at the midday libation the Marutvatiya and Niskevalya sastra, and at the third libation the Vaišvadeva and Agnimāruta sastra.

The Agnidhra addresses the Yajya to Agni, to whom the Ajya sastra belongs; the Potar to the Marutas, to whom the Marutvatiya sastra belongs, and the Nestar to my the Viśvedevas, to whom the Vaišvadeva Şastra belongs.

(401) more than the others). Thence come the two requests (for Neṣtar and Potar). The performance of the Agnidhra was strengthened by one additional verse to his Yājyā; therefore his Yājyās are supernumerary by one verse.

Some one asks, When the Maitrā varuṇa calls upon the Hotar by the words, “ may the Hotar repeat the Yajya ! may the Hotar repeat the Yajya !” why does he call upon those who are no Hotras, but only the repeaters of Hotfi verses, by the same words, “may the Hotar repeat the Yājyên ?” (The answer is) The Hotar is life, and all the (other) sacrifi cial priests are life also. The meaning (of the formula “may the Hotar repeat his Yājya," is) “may the life repeat the Yājyā, may the life repeat the Yājyā !”

If some one asks further, Are there requests for the Udgātri priests (to chant)? One should answer, Yes, there are. For if all (the priests) are ordered to do their respective duties, then the Maitrāvaruṇa, after having muttered with a low voice (a mantra), says, “praise ye !“8 These are the summons for the Udgātsi priests.

Some one asks, Has the Achchhāvāka any preference (to the other priests) ? The answer is, Yes, he has ; for the Adhvaryu says to him, " Achchhāvaka, speak what you have to speak (and no more) !”

Some one asks, Why are at the evening libation the Stotriya and Anurūpa verses addressed to Agni, whilst the Maitrāvaruṇa at that time repeats an Indra-Varuṇa Sastra? (The answer is) The Devas turned the Asuras out of the Sastras by means of Agni as their mouth.

Therefore the Stotriya and Anurūpa are addressed to Agni.

(402) Some one asks, Why are both the Stotriya and Anurūpa of the singers devoted to Indra at the evening libation, whilst the Sastram repeat ed by the Brāhmanāchchhamsi is addressed to Indra and Brihaspati, and that of the Achchhāvāka to Indra and Viṣnu? (The answer is) Indra turned the Asuras out from the Sastras (of which they had got hold) and defeated them. He said to the Devas, “Which (from among you) follows me ?,” They said, “T, I,10 (we will follow)," and thus the Devas fellowed. But on account of Indra having first defeated (the Asuras) the Stotriya and Anurūpa of the singers (they precede the Shastram) are addressed to Indra. And on account of the other deities having said, “I, I, (will follow)" and (actually) followed, both the Brāhmanāchhamsi and Achchhā Vāka repeated hymns addressed to several deities.

• See note to 5, 34.

That is, is there anything exceptional to be seen in the performance of his duties ? This refers to the peculiar praisa given to him, which is mentioned in the contexto See also Ašv, Sr. S, 5, 7.

10 Višṇu and Brihaspati.

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15. (On the Jagati hymns addressed to Indra at the evening libation. On the hymn of the Achchhāváka. The concluding verses of the Maitrāvaruna Brahmanāchchhause, and Achchhāváka. The last four syllables of the last Sastra of the Soma day to be repeated twice.)

Some one asks further, For what reason do they repeat at the comi mencement of the evening libation hymns addressed to Indra, and composed in the Jagatī metre, whereas the evening libation belongs to the Višvedevas ? (The answer is) Having got hold of Indra (arabhya having commenced with him) by means of these (hymns), they proceed to act, being sure of success). The Jagatī metre is used because the evening libation belongs to the Jagatī, implying a desire for this world (Jagat); and any metre (403) which is used after this commencement) becomes related to the Jagati (jagat) if, at the beginning of the evening libation, hymns in the Jagati metre are repeated which are addressed to Indra.

At the end of the Sastra) the Achchhāvāka repeats a hymn in the Tristubh metre, samvam karmanā (6, 69, 1.) The word karma (ceremony) alludes only to the praise of drinking (the Soma)." In the words sam iṣā the word iṣā means food; it (serves) for obtaining food (by means of this mantra.) (By the words of the last pada) " both (Indra and Visnu) carry us through on safe paths,” he pronounces every day’s something relating to welfare.

Some one asks, Why do they conclude the evening libation by Triṣ tubhs, if properly the Jagati metre should be used at it ? Triṣtubh is strength; (by repeating at the end Triṣțubhs) the priests (who are at the Sattras the sacrificers themselve) get finally possessed of strength.

The concluding verses of the Maitrāvaruṇa is, iyam Indram Varunam (7, 84, 5.) That of the Brāhmaṇāchhamsi is, Brihaspatir na paripātu (10, 42, 11.) That of the Achchhāvāka is, ubhā jigyathur (6, 69, 8.) For “both (Indra and Viṣnu) had been victorious jigyathuḥ, i. e., they bad not sustained any defeat, neither of them was defeated ”18

11 The word alluded to is, panayya, which is traced to a root pan=pan to praise ; but it hardly can mean praising” in general. It refers, as Sāyana justly reparks, to the ** drinking of the Soma juice.” In the fifth verse of the bymn in question, we have the word panaya yyri, which is the same as panayyu, where the words indraviṣū tat panaya yyan van evidently mean, “this is your praise for having drunk the Soma,"

12 The hymn is to be repeated every day on the Soma sacrifices which last for several days,

18 This is a paraphrase by the author of the Brahmanam of the first half of the verso 6, 89, 8 (ubha jāgyathur.) it differs little from the original, and retains most of the terms

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[404] In the words indraś cha Viṣno yat apaspridhetħamle (there is hinted) that Indra and Viṣnu fought with the Asuras. After they had defeated them, they said to them, “Let us divide!” The Asuras accepted the offer. Indra then said, “All through which Viṣnu makes his three steps is ours, the other part is yours.” Then Indra stepped through these (three worlds), then over the Vedas, and (lastly) over Vāch.

They ask, What is meant by the “sahasram,“16 a thousand ? One should say in reply, these worlds, the Vedas, and Vāch. The Achebbāvā.com ka repeats twice the (fast) word arrayetham, i.e., “you both (Indra and Viṣnu) strode,” at the Oktbya sacrifice; for the part (repeated) by the Achhāvāka, is the last in it; whereas at the Agniṣtoma and Atirā trai the Hotar (repeats twice the four last syllables of his Sastra); for (tho part recited by him) is in these (405) saerifices, the last. At the Solasi there it is questionable whether or not (the last four syllables) are to be repeated twice. They say, He ought to repeat them twice, for why should he repeat them twice on the other days, and not on this one ? Therefore, he should repeat them twice (also at the Soļasl.)

18. (Why the Achchhāváha at the end of his Silpa-Sastra does not recite

verses addressed to Narāsariasan.) Some one further asks, Why does the Achhāvā ka at the end, in his. Silpas, recite verses not addressed to Narāšansa at the third lībation, although this libation belongs to Narāšansa ? The Narāšaosa part repre sents the change (of the semen into the human form); for the semen be comes by and by somewhat changed that which then has undergone the of the verse without giving any substitute for them. This shows, that many verses and turns of speech in the mantras were perfectly intelligible to the author of the Brahmam. nas. The only difference of the paraphrase from the original is the substitution of tayoh for enoh, which is an uncommon dual form (gen.) of a demonstrative form ; one ought to expect enayoh.

14 This is the second half of the last verse of 6,69,8, which concludes the bymr repeated by the schchhāvāka. The author of the Brābmapam explains it also by reporting a story to which he thinks the contents of this latter half allude. However he does not quite overlook the meaning of several terms ; apaspridhetam he explains by uyudhate, “they two have fought,” and vyairayethām by vichakrame, she stepped through." The meaning of these words is certainly correct; but the grammatieal strueture is misunderstood by our author ; atrayetham is taken by him as a singular, thongh it is a dual, for it refers to both Indra and Viṣna, and not to Viṣnu alone.

15 In the last pada of the last verse abiiri jugyathur. There the words tredha sahasram vi tad arrayetham mean " ye both strode thrice through this thousand" The thousand** refers to the booty they made in the battle, or perhaps to tho“ thousand cows" given 28 Peward at great sacrifices

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change becomes the pra jāiam (the proper form.):Or the Narāšaro sum is a soft and loose motre, as it were ; and the Achchhāvāka is the last reciter; therefore (it cannot be used), for (the priests think) We must put the end in a firm place for obtaining stability. Therefore the Achha vāka does not repeat at the end, in his Silpas, verses referring to Nara samsa."?

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