05

FIFTH CHAPTER. (The so-called Silpas, viz. the Nābhānediṣtha, Nardsansa, Dalakhil ya, Sukirti, Vriṣākapi, and Evayāmarut hymns. The Kuntapa Sastra.)

27. (The Nábhānediṣtha and Narasamsa hymns repeated by the Hotar)

They repeat the Silpas (hymns for producing [424] wonderful pieces of art). There are such wonder-works of the gods, and the arts in this world are to be understood as an imitation thereof. The gilded cloth spread over an elephant, the carriage to which a mule is yoked, are such a wonder-work. This work is understood in this world by him, who has such a knowledge. The Silpas make ready the soul, and imbue it with the knowledge of the sacred hymns. By means of them the Hotri-priest prepares the soul for the sacrificer.

** Some of the Valakhilyas are in the Pragatha metre, which consists of two strophes, called Brihati and Satobrihati. In the first the third pāda comprises twelve syllables, and in the second the first and third contain as many. Twelve syllables four times taken con stitute the Jagati metre. Thenco the author supposes the Jagatī metre to be contained in " the Valakbilyas.

Bo The Stotra alluded to is, agne tvar no antaman (5, 24, 1) which is a Dvipada, the first pāda comprising eight, the second twelve feet.

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He repeats the Nubhanediṣtha hymn (one of the Silpas). For Nābhānedistha is the sperm. In such a way he (the priest) effuses the sperm. He praises him Nābhānediṣtha) without mentioning his name. For the semen is like something unspeakable secretly poured forth into the womb. The sperm becomes blended. For when Prajapati had carnal intercourse with his daughter, his sperm was poured forth upon the earth (and was mixed up with it):" This was done for making the sperm produce fruit.

He then repeats the Narāšamsa,» for narah means “offspring,” and sansah “speech.” In this way he (the priest) places speech into children (when they are born.) Thence chidren are born endowed with the faculty of speech.

Some repeat the Narādamsa before (the Nābhānediṣtha,) saying, Speech has its place in the front (of the body ; others repeat it after (the Nābhānediṣtha), saying, Speech has its place behind (in the binder part of the head). He shall recite it in the middle ; for speech has its place in the middle (of (425] the body). But speech being always, as it were, nearer to the latter part of the Nābhānediṣtha bymn), the Narasamsa must be repeated before the Nábhānediṣtha is finished)s

The Hotar having effused the sacrificer in the shape of sperm (symbo lically), gives him up to the Maitrā varuṇa, saying, “form his breaths.”

28. (The Valakhilyas repeated by the Maitrăvāruna.) He (the Maitrāvaruṇa) nov repeats the Valakhilyas. For the Vāla khilyas are the breaths. In this way he forms the breaths of the sacrifi cer. He repeats them by mixing two verses together. For these breaths are mutually mixed together, with the Prāṇa the Apāna, and with the Apāna the Vyana. The two first hymns are repeated pāda by pāda ; the second set (third and fourth) half verse by half verse, and the third set (Gfth and sixth) verse by verse. By repeating the first set; he makes the breath and speech. By repeating the second set, he makes the eye and mind. By repeating the third set, he makes the ear and soul. Some take,

1 This is wantioned in the fifth verse of the Nabhanediṣtha bymn (10, 61), Prajāpati’s intercourse with his daughter is alluded to in this hymn.

This is called the second Nábhanediṣtha hymy (10, 62), beginning ye yajsiena. There the birth of the Angiras is spoken of.

3 The Nábbānedistha hymn, idam itthā rondran (10, 61) consists of twenty-seven verses; after the twenty-fifth verse is finished, the following Narasanisa hymn is repeated. Repeater of both the Nibhānedistha and Narāšamsa hymns is the Hotar,

• The six first Valakhilya hymns are repeated in three sets, each comprising two hymns, see page 419,

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when repeating these Válakhilya Pragathas, always to Bribatis, and tio Satobribatis together. Though the wish obtainable by mixing the verses is obtained by this way of recital, yet no Pragāthas: are thus formed.

[428] He must repeat them hy inserting an additional pāda ;8 then. thus are the Pragathas formed. The Vālakhilya verses are the Pragathas. Therefore he must repeat them by inserting a pāda (in order to obtain the Pragātba metre). The Brihatī of the Pragatha is the soul, the Satobri hati the life. If he has repeated the Brihati, then the soul, (is made) ; and if he has repeated the Satobrihati, the vital airs (are made). By thus repeating the Brihati and the Satobribatī, he surrounds the soul with the vital airs. Therefore he must repeat the Valakhilyas in such a way as to obtain the Pragatha metre. The BỊihati is the soul, and the Sato brihati cattle. If he has repeated the BỊihatī, then the soul (is made); and if he has repeated the Satobțibati, then cattle (is made). By repeating both he surrounds the soul with cattle. The two last hymns are repeated in an inverted order (first the eighth and then the seventh.)

The Maitrāvaruṇa after having made in this way the rital airs of the sacrificer, hands him over to the Brāhmanāchchhamsi, saying, “create him now (in the human form).”

. 29 (The Sukirti and Vrıṣdkapi hymns repeated by the Brahmanāchhamsi.)

The Brāhmaṇāchchhařsi repeats the Sukirti hymn;’ for the Sukirti is the womb of the gods. He thus causes the sacrificer to be born out of the sacrifice, which is the womb of the gods.

He repeats the Vriṣākapi hymns For Vriṣā kapi is the soul. In this way he makes the soul of [427] the sacrificer. He repeats it with Nyünkha. The Nyankba is food. In this way he provides him when born with food, just as a mother) gives the breast to her child. That hymn is in the Pankti i.e. five-hood) metre; for man consists of five parts, viz. hair, skin, flesh, bones and marrow. He prepares the sacrificer just in the same way, as man (in general) is prepared.

The Brāhmaṇachchhamsi, after having created the sacrificer, hands him over to the Achchhāvaka, saying, “make a footing for him.”

herkese

o The form required for the Pragatha metre is the combination of the Brihatī with the Satobrihatī. If two Bribatīs are taken together, no Pragatha is formed, nor if two Sato brihatīs are joined,

• See above page 410. This is called Atimarsa. * This is the hymn, apa prācha (10, 131). It is repeated by the Brāhmanachchhamsi. $ This is the hymn vihi sotor (10, 86.)

· This Nyankha differs somewhat from the usual way of making it. The sound is attered sixteen times, three times with three moras, and thirteen times with half moras See Asyal. Sr. S. 8,3,

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(The Evayámarut repeated by the AchchhūrákaStory of Bulila)

The Achchhāvāka now repeats the Evayāmarut hymn, This hymn is the footing; by repeating it the Achchhārāka makes a footing to the sacrificer. He repeats it with Nyūhkha. The Nyünkba is food. Thus be provides the sacrificer with food. In this hymn there is the Jagati and Atijagatī metre, which metres comprise the whole universe what falls in the sphere of movable things as well as what falls beyond it. It is addressed to the Marutas. The Marutas are the waters; and water is food which is to be filled (in the sacrificer like water in a pot). In this way he provides the sacrificer with food.

The Nābhānediṣtha, Valakhilyas, Vạiṣā kapi, and Evayāmaruta are called “auxiliary hymns.” The priest ought to recite them (all) along with (the other hymns); (if he does not like that) he ought not to repeat any (of them along with the other hymns). (428] But if he should repeat them on different days or occasions) it is just as if one would separate a man from his sperm. Thence he ought either to repeat them along with (the other hymns) or omit them entirely.

That (famous) Bulila, the son of Ašvātara, the son of Aśra, being once Hotar at the Visvajit sacrifice, speculated about ibis matter, that is to say, these Silpas (these auxiliary bymns). He thought, " There having been added two Sastras that of the Maitrāvaruṇa and that of the Brabranāchchhainsi) to the midday libation in the Visvajit of the sacri ficial sessions for a year, I thus (in further addition) will repeat the Evayảmaruta.” Thus he recited it. Whilst be was repeating it Gausla came near him, and said, “ Hotar! Why does thy Sastra proceed with out wheels? How bas it come (that thou art acting in such a way)?” The Evayāmaruta is repeated by the Achchlāvāka standing north from the Hotar. He further said, " The midday libation belongs to Indra. Wby Jost thou wish to turn out Indra from it?" He answered, “I do not wish to turn out Indra from the midday libation,” He said, (Yes, you do), for this particular metre being the Jagati and Atijagati is not fit for the midday libation, 1) and the bymu is besides addressed to the Marutas (not to Iudra, as it should be) ; therefore one should not repeat it now. Bulila then said, “Stop, Achhāvāka, I wish to carry out Gausla’s order.”, Gausla then said, " He shall repeat an Indra bymn, in which

10 Pravo male malaijah (, 87),

11 The propor metro for the widday libation is the Trietubh, whilst tho Jayatī is usod at the evening libation,292

the mark of Viṣṇu is impressed.’ Thence thou, Hotar, shalt leave [429] out from thy Sastra this Evayāmarula, which was recited after the Rudra Dhāyyā, and before the Maruta Sastra." He did so, and so they proceed now.

81 Queries on some particulars of tłie application of these auxiliary hymns. Their meaning).'

They ask, Why do they not repeat the Nābhānediṣtha in the Visvajit, Atirā tra, and on the sixth day of the Salaha, when they make the sacrifice complete and reproduce the sacrificer (in a mystical way), although the Maitrāvaruṇa repeats the Vālakhilyas which repre sent the breaths, but not the sperm (as the Nābhānediṣtha does), whilst the sperm must precede the breaths (in the act of generation)? In the same way why does the Brāhmaṇāchchhansi repeat the Vğiṣákapi when the Nābhānediṣtha is not repeated ? For the Vriṣākapi is the soul, whilst the sperm represented by the Nabhānediṣtha hymn precedes the making of the soul. How then can the sacrificer be reproduced in this way? How can that be effected, if his life is not formed (by the act of genera tion)? For the priests produce the sacrificer (make him anew) by means of the sacrificial process. Therefore the whole being of the sacrificer cannot be made at once at the beginning, but just as an embryo which, lying in the womb, developes itself (grows gradually). If h has all limbs (only then he is entire). The priests should make them all on the same day. If thus the sacrifice is made ready, then the re production of the sacrificer is effected.

The Hotar repeats, the Evayāmarut at the third libation. For this is the sacrificer’s footing on which the Hotar places him at the end.

32 (On the origin and nature of the so-called Kuntaparo Trymns, Atharvave da 20, 127-136. The Narasarisi, Raibhi and Pārikṣiti, Disů m Tilripli and Janakalpa vérses, the Indra-gāthās.) .

[480] The juice of the metres which were all done by the sixth day (at the Şalaha) was running (over the brim). Prajapati got afraid lest the

13 Instead of the Evayamarut, the Achchbāvāka is to repeat, dyaur naya (6, 20,) which is an Indra hymn: Viṣnu is mentioned in tho fourth pada of tho second verse by the words, viṣnuna sachanah…

11 The so-called Kuntāpa hymns are to be repeated by the Brühmanachchhnisi after he has finished the Vriṣā kapi. Their repctition has several peculiarities regarding the response, which all are noted by Asval. sc. S, (8, 3). The response for the first 14 verses beginning with idari jana upa sruta is at the end of cach verse only, it is simply othramo daivom, The verses which immediately follow up to eid asvif á plavanta have two

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juice of the metres might go away and run over the worlds. Therefore he kept it down by means of metres placed on another part (above tbem). With the Narasarsi be kept down (the juice) of the Gāyatri, with the Raibhi that of the Triṣtubb, with the Párikṣiti that of the Jagatis, with the Kāravyā that of the Anuṣ [481] ţubhs. Thus he provided again the metres with good juice. The sacrifice of him who has this knowledge becomes performed with metres keeping their juice, and he spreads it with metres keeping their juice, (i.e., the essence of the sacrifice is not lost).

The priest now repeats Naraśarisi verses.* For narah (men) means children and sainsal speech. He thus places speech in children. Therefore children of him who has this knowledge are born with the faculty of speaking The Gods and Riṣis having gained the heavenly world by repeating the Narāšansa Terses, the sacrificers who repeat them go to the heavenly world also. The priest stops when repeating these versos, after each of the two or three first pādas, and after the two or three last taken together," 5 just as he does when repeating the Vţiṣā kapi. For what is of the same nature as the Vriṣā kapi (as the Naràsaisis are

responses each, after every half verse. The seventy pādas commencing with eta asva have each a response. The six verses commencing with vitatāu Kirandu have eaclia “peculiar response after the first half verse. So the response to vitatáu is dundubhim

áhananabliyan jaritar otluimo daiva ; that to the second is kosabile jaritar, &c. They are all given in the Atharvaveda Sanzhità (20, 133) along with the text of which they form, however, no part. Tor the responso (pratigara) is repeated by the Adhyaryu. Similar responses occur in all verses which follow as far as the dcvanitizam, üdityalia naritar ; they all are given in the Atharvaveda, such as pipilakívatal, suci, parasadali, &c., which all aro followed by jaritar othāmo daivon. In the Devanitha (Athar. 20, 135. 6-10) the response is in the first pada of each verso ; it is or lice jaritar otlámo daiva, “These Kuntapa songs do not boar a strictly religious character ; they are praise songs, principally referring to Dakṣiṇa and belong to that class of ancient poetry which bears the name narásariisi. This may be clearly seen from the commencenient of tho whole collection, idan janci u pasruta nárosainsalu, tavisyate, i.C., hearken ye people to this: Narasa zisah will be praised with chants. The recitation of these pieces is accom panied with musical instruments, such as dundubhi, karkari, &c. The repoater must have been originally the chanter; for in the response ho is always addressed by “jaritar,” i. 7, singer.

34 I dan jana upa śruta nárásaiisa A. V. 20, 127, 1-3,

16 This is a translation of the term pragraha. Several of the versos arc in the Pankti metre : thon the three last pādas are taken together. As far as this goes, they are just recited as the Vriṣākapi hymn. Only the Nyūāhka is not made, but instead of it the Nioarda, which is a substituto for it. This poculiar pronunciation of the vowel takes place in tho socond syllable of the third, and the fourth of the fourth pada. The Pratigara is mzadethama daivom othanno daivom.

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supposed to be) follows the same rule. In repeating them, he shall not make Nyūākha, 26 but pronounce them with a kind of [482] Ninarda, 17

for this is the Nyūókha of the Narāšamsis verses.

The priest repeats the Raibhi verses. 18 For the Gods and Risis went by making a great noise (rebhantan) to the celestial world; in the same way, therefore, the sacrificers go to the celestial world. The recital is just the same as that of the Narāšinsis, and subject to the same rules.)

He repeats tlie Pārikṣiti verses.9 For Agni is the dweller round about (pariksit); he lives round the people, and the people live round (pa riksi) him. He who has such a knowledge, obtains union with Agni, and shares the same character and abode with him. As to these Pārikṣiti verses (they may have another meaning too. For the year is Parikṣit (dwelling round about); for it dwells round about men, and men dwell round about the year. Therefore he who has this knowledge, obtains union with the year(samvatsara) and shares its character and abode. (The Pārikṣiti verses are repeated in the same way as the Narāšamsih.)

He repeats the Kāraryd verses. 20 For any work of the gods crowned with success was performed by means of the Kāravyās ; and the same is then the case with the sacrificers. The recital is the same as that of the Narāšamsih.)

The priest now repeats the " directions forming verses” (disam klriptis). For in this way he [433] forms the directions. He repeats five such verses ; for there are five directions, viz , the four points (east, west, south and north)

18 la repeating the Vriṣā kapi hyan, both tho Nyūukua and Ninarda arc used. The Nyunkla takes placo at the second syllablo of the third pada, which is the proper place for the Ninarda also. (On tho Nyünkha sec pago 322). The Ninarda is described by Ašval. Sr. S. 7, 11, as follows : olcůras chaturninarda udattan prathamottamau aruditta vitasá uttaro siludattatarul plutali prathamo akcīrünta utlamali, in c, tLc Towol o bas four times the Ninarda sound; the first and last times it has thoudatta accont, the two othors the anudatta; lhe latter of wliich has even tho anudatlatara (lowest arudatta); tho ürst (and last) is pronounced with thrco moras. There is another way of making tho Ninard by pronouncing tho o successively first with tho udatta, then with the anuditta, thon will the svarita, and lastly with tho udátta accent again.

11 Nivīva is to bo parsed ni vi iva, the ni and vi belonging to tlo vorb nardet. Tuo whole ucans, literally, he ought to wako a poculiar spocies of the Ninarda, as it worc.

18 Vachyasva rebla, A. V. 20, 127, 4,

19 Rajño višvajaniyasya, A. V. 20, 127, 7-10. In overy yerse the word periksit, in C., dwelling round about (Haid of Agui) occurs.

70 Indrah kar2.11. ubilbudhat, A. V. 20, 127, 11-14. Because of the word kůru, 8. C., singor, praiser, occurring in the first verse, thoy aro called kāravyūs.

21 These are, yaḥ sahbeyo vidathya, A, V, 20, 128, 1-5, .

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and one direction abore crossing (them all). Fle ought not to repeat (these Verses) with Nyaikha, nor make the Ninarda in the same way as above. Thinking, I will not mutilate (1790nkhayāni) ?? these directions, le repeats those verses, half rerse by hall verse.

For making a footing, he then repeats the Janakalpi verses. a: For children are janakalpa (production of men). Ilaring made the directions in the above manner, he places people in them. He shall not repeat these verses with Nyūākha, nor with the Ninarda, but just in the same way and for the same reasons as the disam klripti.

He repeats the Indra-gāthās. * For by means of the Indra songs, the Devas sang the Asuras down and defeated them. In the same way, the sacrificers put down their enemies by these songs. They are repeated, half verse by half verse, to obtain a footing for the sacrificer.

38. (Aitasa-pralápa. The Pravahlika. A jijāsenya Praliridha, and

Atirada Verses.)

The priest (Brāhmapāchhamsi) repeats the Aitaśapralápa. Aitaša was a Muni. He saw the mantras, called “ the life of Agui” (agner dyuh), which should remove all defects from the sacrifice, as some say. He said to his sons, “O my dear sons, I sawv ’the life of Agni ; ’ I will talk about it; but pray do not scorn at me for anything I might speak. He then commenced to repeat, eta aśvā āplavante, prattpam (434] prāti sutranam (A. V. 20, 129, 1 et seq.).35 Then one of his family, Ablyagni by name, went to him at an improper time (before Aitasa had finished his talk) and stopped his mouth by putting his hand on it, saying, “Our father has become mad.” Then his father said to him, “Go away, become infected with leprosy, thou who hast murdered my speech. I would be able to prolong the life of a cow to a hundred, and that of a man to a thousand years (if thou vrouldst not hare stopped my mouth), but thou, niy son, who hast overpowered me (in such an improper way), I curse : thy progepy shall come into the condition of the lowest among the most wicked.” Therefore they say, that among the Aitasayanas the Abhyagnis are most burdened with sins, in the whole Aurva-Gotra (to which they belong). Some priests lengthen this Aitasa-pralapa (repeating eighteen

22 From ukh, unkn, to more, go. 28 Yo naktákso anablyakto, A. V. 20, 128, 6-11. 24 Yad indrado dasarajñe, A. V. 20, 128, 12-16. 15 According to Sāyana, the Aitasa-pralāpa consists of 70 pādas,

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more pādas). (If they choose to do so) one should not prevent them ; but say, “repeat as long as you like. For the Aitasa-pralāpa is life.” There fore, he who has this knowledge, prolongs in this way the life of the sacrificer.

As to the Aitasa-pralāpa, there is another meaning in it. For it is the essence (juice) of the metres ; by repeating it, the reciter puts speech in the metres. He who has this knowledge, will keep the essence in the metres, when the sacrifice is performed, and will spread the sacrifice with the essence in the metres.

But there is still another meaning in the Aitasa-pralā pa ; it is fit for removing defects in the sacrifice, and for restoring its entirety. For the Aitasa-pralāpa is imperishableness. (Therefore when it is recited, the sa crificer wishes) “May my sacrifice be lasting and all its defects be removed,” He repeats (435) this Aitasa-pralāpa , stopping after every pāda, just as the Nivid is repeated ; at the last pāda he; pronounces on,” just as it is done in the Nivid.

He repeats the Prāvahlika verses. 28 For the gods made the Asuras benumbed (pravahlya) by means of the Pravahlikās, and, consequently, defeated them. In the same way, the sacrificers benumb and defeat their enemies by repeating these verses. They are repeated, half verse by half verse for obtaining a footing.

Je repeats the Ajijñasenya verses. * ? Tor, by means of these verses, the Deras recognised (Âjñaya) the Asuras and defeated them. In the same way, the sacrificers recognise and defeat their enemies. They are repeated half verse by half verse.

He now repeats the Pratirādha .es For, by means of it, the Devas frustrated (prati-radh) the efforts of the Asuras, and consequently defeated them. The same effect is produced by the sacrificers who have repeated it.

He repeats the Ativada.a, Tor, by means of it, the Devas abused (ativad) the Asuras so much as to defeat them. The same effect is produced by the sacrificers who repeat it. They are repeated, half verse by half verse, for obtaining a footing.

jeans

*6 Vitatau kirandu dvấu, A. V. 20, 133, 1-0. 27 Iha itthā prág apag udak, A. V. 20, 134, 1-4 1Bhugiti abhigatah, A. V. 20, 135, 1-3. 28 Vime devā akran, Ą, V. 20, 135, 4.

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34 (Story of the Sacrifices of the Adityas and Angirasus for reaching Leaven.)

He repeats the Devanīithram,’(About this, the following story is reported.) The Aditiyas and Angirasas (488) Ivere contending with one another as to who should gain first the heavenly world. The Angirasas had seen in their mind) that, by dint of the Soma sacrifice they were about to bring on the next day, they would be raised to heaven first, They therefore despatched one from among themselres, Agni by name, instructing him thus: “Go to the Âdityas and announce to them that we shall, by dint of our to-morrow’s Soma sacrifice, go to heaven.” As soon as the Adityas got sight of Agni, they at once saw in their minds) the Soma sacrifice by which they would reach heaven. Having come near them, Agni said, “We inform you of our bringing to-morrow that Soma sacrifice, by means of which we shall reach heaven.” They answered, “And we announce to you that we are just now contemplating to bring that Soma sacrifice, by means of vbicl re shall reach heaven; but thou (Agni) must serve as our Hotar, then tre shall go to heaven. He said, “Yes," (and went back to the Angiras). After having told (the Angiras the message of the Adityas) and received their reply, he went back to the Adityas). They asked him, “ Hast thou told our message ?" He said, “Yes, I have told it (to the Abgiras); and they answered, and asked,

Did’st thou not promise us thy assistance (as a Hotar’,’ and I said, ‘Yes, I have promised.’ (But I could not decline the offer of the Adityas). For he who engages in performing the duty of a sacrificial priest, obtains fame; and any one who prevents the sacrifice from being performed, excludes himself from his fame. Therefore I did not prevent (by declining the offer)." If one wishes to decline serving as a sacrificial priest, then this resfusal is only justified on account of oneself being engaged in a sacrifice, or because of being legally prohibited to perform the sacrificial duties.

35

1437] On the Dakṣiṇá giren by the Adityas to the Angirasas. The

Deunítha Hymn.) The Angirasas, therefore, assisted the Adityas in their saciifice. For this service, the Adityas gave them the earth filled with presents (dakṣina) as reward. But when they had accepted her, she burnt them. Therefore they fluog ber away. She then became a lioness, and, opening her

9 Aditya lua jaritar angirovliyo, A. V, 20, 185, 6 et seq 17 verses, according to Sāy.

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inouth, attacked people. From this burning state of the earth came those ruptures which are now visible on her), whereas she had been. previously quite even." Thence one shall not retake a sacrificial reward which one has once refused to accept. (For he must think) the Daksina being penetrated by a flame, shall not penetrate me with it. But should he take it back, then he may give it to his adversary and eneiny, who will be defeated, for it burns him,

That (Aditya, the sun) then assuming the shape of a white horse with bridle and harness, presented himself to the other Âdityas, who said, “Let us carry this gift to you (the Angirasas)." Therefore this Devanitha, 2.e., what is carried by the gods, is to be recited.

(Now follows the Devanitha, with Explanatory Remarks.) i “The Âdityas, O singer! brought the Angirasas their reward. The Angirasas, O singer, did not go near," i.e., they did not go near to that first gift (the earth).

“But; O singer ! (afterwards) they went near it,” i.e., illey went near the other gift (the white horse).

(438] " They did not accept it, o singer," 2.0., they did not accept this earth. " But they accepted it," i.e., they accepted that white horse.

“He (Aditya, the sun), being carried away, ** the days disappeared;” for he (the sun) makes the days visible.

“He being carried away, the wise men were without a leader (pulfo gava)." For the reward (Dakṣiṇa) is the leader in the sacrifices. Just as a carriage without having a bullock as a leader yoked to it, becomes damaged, a sacrifice at which no reward (Dakṣiṇā) is given, becomes damaged also. Therefore, the sacrificial reward must be given (to the perforiners of a sacrifice), and even if it should be but very little (on account of the poverty of the sacrificer).

“ And, further, this horse is white, with quickly running feet, the swiftest (of all). He quickly discharges the duties incumbent on him. Tho Adityas, Rudras and Vasavas praise (lim). Accept, therefore, this gift, O Angiras !” They now inteuded accepting this gift.

5: IIere we have an attempt to explain the unevenness of the earth. It is interestivg to see the theories of modern geology foreshadowed in this certainly ancient myth.

12 Instead of neta sann, which reading is to be found here, as well as in the Atharvaveda, petak sann must be read; nea tłu, then, is an irregular form of the past part, of ni, to carry, standing for nita.

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“This gift is large and splendid. This present which the gods have given, shall be your illuminator. It shall be with you every day. Thence consent to accept it!" (After having beard these words) the Angiras accepted the reward.

In reciting this Devanitha, the priest stops at every pāda, just as is done when the Nivid is repeated, and pronounces “on” at the last pāda, just as is the case with the Nivid.

36, (439) (Bhūte-chhad, Ahanasya, Dadhikravart, Paramánya, and the

Indra Brihaspati Verses) He now repeats the Bhūte-chhad ’s (dazzling porrer) verses. By means of these verses, the Devas aproached the Asuras by fighting and cunning. For, by means of them, they dazzled the power of the Asuras, and consequently overcame them. In the same way, the sacrificer who repeats these verses, overcomes his enemy. They are repeated half verse by hall verse, to obtain a footing.

He now repeats the Ahanasyn 3* verses. For the sperm is poured forth from the Ahanasya (penis); and from the sperm creatures are born. In this way, the priest males offspring (to the sacrificer). These verses are ten in number; for the Viraj has ten syllables, and the Viraj is food ; from food the spern (is produced) and can (consequently) be poured forth, and from sperm creatures are produced. He repeats them with Nyankha; for this is food.

He now repeats the Dadhikrivan verse, dadhikrāvano akārsiham (Atharv. V. 20, 137, 3). For the Dadhikra is the purifier of the gods. For le (the priest) spoke such (words98) as are to be regarded as the speech containing the most excellent semen.** By means of this purifier of the gods, he purifies speech (rich). The verse is in the Anuṣțnbh metre; for Vāch is Anuṣtubh, and thus she becomes purified by her own metre.

He now repeats the Pavamānya verses, suláso madhumatama (9, 101,4); for the Pāvamānyas (purification verses) are the purification of the gods. For he spoke such (words) as are to be regarded as the speech containing the most excellent semen. By means of this purifier of the gods, he purifies speech. They are Anustubhs; for the Vach" is Anuṣtubh, and thus she becomes purified by her own metre.

** Tvam indra Sarma fira, A. V. 20, 135, 11-13.

& Litu, penis; for āhans, ihana, means penis, derived just as jaglanyê.e. from the root han, to strike. Sāy, explains it by “maithunam," i.e., cohabitation.

** Yad asya anubhiedyah, A. V, 20, 136, 1-10, ** The repetition of the Ahanasya verses is to be understood,

300

14407 He not repeats the Indra-Brihaspati triplet of verses commencing, avů drapso amśumatīm (8, 85, 13-15). At the end of it (verse 15) there is said, “Indra, assisted by Brihaspati, conquered the tribes of the despisers of the Devas when they encountered (the Devas on the battle-field)." For the Asura nation, when they had marched out to fight against the Deras. Tras everywhere subjugated by Indra with the assistance of Brihaspati, and driven away. Therefore the sacrificers subdue and drive away by means of Indra and Brihaspati the nation of the Asuras (asurya varna),87

They ask, Should the lot i-priest, on the sixth day, repeat (the hymns) along (Frith the additional Sastras ?). See (), 20.

He concludes with a Brihaspati verse; thence he ought not to repeat (the hymns) along (with the additional Sastras).

$7 That these are the Zoroastrians, is beyond any doubt. Sce my Essays on the Sacred Language, Writings, &c., of the Parsis, page 226-30.