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FOURTH CHAPTER.

(The Preliminary Rites of the Rājasuya Sacrifie.)

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(The Relationship between the Brahma and Kṣattra.)

After Prajā pati had created the sacrifice, the Brahma (divine knowledge) and the Kṣaltra (sovereignty) were produced. After both two kinds of (472) creatures sprang up, such ones as eat the sacrificial food, and such ones as do not eat it. All ealers of the sacrificial food followed the Brahma, the non-eaters followed the Kṣattra. Therefore, the Brabmans only are eaters of the sacrificial food; whilst the Kṣattriyas, Vaisyas, and Sūdras do not eat it.

The sacrifice went away from both of them. The Brahma and Ksat tra followed it. The Brahma followed with all its implements, and the Kṣattra followed (also) with its implements. The implements of the Brahma are those required for performing a sacrifice. The implements of the Kṣattra are a horse, carriage, an armour, and a bow with arrow. The Kṣattra not leaching the sacrifice, returned ; for, frightenert by the weapons of the Kṣattra, the sacrifice ran aside. The Brahma then follo wed the sacrifice, and reached it. Hemming thus the sacrifice in its further course, the Brahma stood still ; the sacrifice reached and hemmed in its course, stood still also, and recognising in the hand of the Brah ina its owo implements, returned to the Brabma. The sacrifice having thus romainod only in the Bralınua, it is therefore only placed among the Brahmans (2,6., they alono are allowed to perform it.)

The Kṣattra thicu ral after this Brahma, and said to it, “Allow me to tako possossion of this sacrilico (which is placed in theo).” Tho Brahma suid, “Well, let it bo so ; lay down thy own weapons, assume by means of the implemouls of the Brabna (the sacrificial implement) which cons titute tho Bralına, tlo form of the Bralua, and return to it!” The Kṣattra obeyou, laid down its own weapons, assumed, by means of the implements of the Brahma which constitute the Brahma, its form, and returned to it. Therefore even a Kṣat (478) triya, when be lays clown his weapous and assunies the from of the Brahma by means of the sacrificial implomonlis, returns to the sacrilico (ho is allowed a sharo’ in it.)

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(On the Place of Worshiping the Gods asked for by the King at the Rijasůya.)

Then the king is to be requested to Forship the gods. They ask, II a Bralman, Kṣattriya, or Vaisya, who is to be initiated into the sacrifi cial rites, requests the king to grant a place for the worship of the gods, whom must the king himself request to do so ? He must request the divine Kṣattra. Thus they say. This divine Ksattra is Aditya [the sun]; for he is the ruler of all these beings. On the day on which the king is to be consecrated, in the forenoon, le must post himself torvards the rising siiu, and say, “This is among the lights the best light! [Rigveda 10, 1, 70, 3.] O god Savitar, grant me a place for the worship of gods.”. By these words he asks for a place of worship. When Aditya, requested in this way, goes northwards, saying, “Yes, it may be so, ( grant it,” thien nobody will do any harm to such a king, wbo is permitted [by Savitar to do so].

The fortune of a king who is consecrated in such a way by liaving secur ed the place of divine worship previously by the recital of the verse (men tioned above) and by addressing that request (to Savitar), will increase from day to day ; and sovereign power over his subjects will remain with lim.

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(474) (The Iṣțuipūria Aparijyānz 0,1] crings.) Then the burnt offering, called the Iṣtuplirlo uparijyini" is to be performed by the king who brings the sacrifice. The king should perform this ceremony before he receives the sacrificial inauguration (wiki). (\Vlien performing it) be throws four spoonfulls of melted butter in the Ahavanisi fire, saying, “to the preservation of the Lṣtu purtat! Mlay India the nighty

• The verse is evidently a Yajus, (and so it is Lormed by Sajana) mut I do not lind it in the Yajuryoda.

2 Lil, tho recompensatiou upurijyūin) of what kis beau sacrificed (esfa) ni tille (iṣtāpůrta). 1$ţa means ouly “what is sacriticed, “and purlu * filled up 09.” lor, 11 sacrificos go up to heaven, and aro storod up thcro lo bo takou possession of by the mil crificor on his arrival in heaven (800 Rigveda, 10, 11, 1 Suinguchilası’Amila ulertidu, join thy sacrifices which were stored up), The opinions of the ancicnt Acbarjas or Brahinani al Doctors. about the proper meaning of this word, wore already dividod, as Sāyana says. Some understood by it the duties of the castes and religious Brahmavical orders, as far 1# the digging of wells and making of ponds are concerned (whicli was a kind of religious obligation). Others meant by iṣta what refers to Smārta (donieslio) offoring, and quarta they interpreted as referring to the solemn sacrifices (órcinta.)

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give us again (recompensate us for what we have sacrificed). May the Brahma give us again full compensation for what has been sacrificed.”

Then, after having recited the Samiṣta Yajus mantrass which are required when binding the sacrificial animal to the pillar, he repeats the words, “May Agni Jatavedas, recompensate us! May the Kṣattra give us full compensation for what we have sacrificed, Svāhā." These two Ahutis are the Iṣtāpūrta aparijyāni for a princely person when bringing a sacrifice. Therefore both are to be offered.

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(Thic A jílapunarvanya 4 O j’erings ) [475] Sujatu, the son of Arālha, said that it is optional for the king to perform (besides the ceremony inentioned in 21) the two invocation offerings, called Ajitapunarvanya. He may bring them if he like to do so. He who, following the advice of Sujata, brings these two invocation offer ings, shall say, “1 turn towards the Brahma, may it protect me from the Kṣattra, Svībī to the Brahma!" “This, this is certainly the case ;” thus say the sacrificial priests (ilien this mantra is spoken by the king). The meaning of this formula is, He who turns towards the sacrifice, turns towards the Brahma; for the sacrifice is the Brahma; he, who undergoes the inauguration ceremony, is born again from the sacrifice. He who has turned towards the Brahma, the fiṣattra does not forsake. He says, “May tho Brabma protect me from the Kṣattra,” that is, the Bralma should protect him from the Kṣattra (which is persecuting him). By the words, Srāhā to the Bralma ! le pleases the Brahma; and, if pleased, it protects liiun from the Kṣattra. Then, after the recital of the Samista Yajus inantras, required for binding the sacrificial animal to the pillar, he ropcats, “I turn towards the Kṣattra, may it protect me from the Brahma, Svāhá to tlo kṣaltra.” “This, this is certainly the case ;” thus they say, le who turns towards the royal power (to assume it again) turns towards tho Khalila. For tho Kṣattra is the royal power. When he has reached the ksattra, We Bralna does not leave him. If he

• Tho Adurarju takos Darbha grass and quellod bultor in a spoon) in his hands, and acrilces for then. This is called Sumisia. Tho Yajus or sacrificial forvula required at the time is depri giluvido. Sulihi must be repoatod twico (Oral information,

“To sonc Miss, and in Sāynna’s commontary, this name is written: ajila punarvarnya. 16 tpoans * tho recovoring of what is not to be 1006.” This refers to tho Kṣattra which the Kaltriya 1rut lost by kis turning towards tho Brahma, but regained by his subse quoutly oibracing the Kṣattra again, which ho cannot throw off if he otherwise wish to rotain his suvoroignty,

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[476] repeats the words, “May the Kṣattra protect me from the Brah ma,” that is, the Kṣattra should protect him from the Brahma, “ Sváha to the Kṣattra! " he pleases this Kṣattra. Pleased in this way, the Kṣattra protects him from the Brahma. Both these offerings (ajita. punarvanyam) are also calculated to preserve the sacrificing king from the loss of the Iṣtāpūrta. Thence these two are (also) to be sacrificed.

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(The King is, Before Sacrificing, Made Brahman, but he must Lose his Royal Qualifications.)

As regards the deity, the royal prince (Kṣattriya) belongs to lodra; regarding the metre he belongs to the Triṣçubh; regarding the Stonna, he belongs to that one which is fifteen-fold. As to his sovereignty, he is Soina (king of the gods); as to his relationship, he belongs to the royal order. And, if inaugurated into the sacrificial rites, he enters even tlic Brahmanship at the time when he covers himself with the black goatskin, and enters on the observances enjoined to an inaugurated one, ancl Bral mans surround him.

Wben he is initiated in such a manner, then Indra takes away from him sharpness of senses, Triṣtubh strength, the fifteen-fold Stoma the life, Somna takes away the royal power, the Pitaras (manes) glory and fame. (For they say)” he has estranged himself from us; for he is the Brahma ; he has turned to the Brahma.” The royal prince then, after having brought an invocation offering before the inauguration, shall stand near the Ahavanīya fire, and say, “I do not leave Imra as mpy doily, nor tho Triṣtubli as (iny) metro, nor the fifteen-fold Stoma, nor the king Som, nor the kinship of the Pitaras. Nay thorofure Iudid not take from me the skill, nor the Triṣtubh the strength, nor the lifteen-fold Stonia the life, nor Soma the royal power, nor the Pitaras glory and [477] renown. I approach here Agni as (iny) dcity with sharpness of senses, strength, life (vigour), renown and kinsbip. I go to the Gayatri metre, to the three-fold Stoma, to Soma the king, to the Brahma, I be come a Brāhmana.” When he, standing before the Abaraniya fire, brings this invocation offering, then, although he be Kṣattriya (by birth, no Brahman), Indra does not take from liim sharpness of sonses, not Triṣtubh strength, &o.

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(ḥow the King becomes a Kṣattriya again after the Sacrifice is over.)

The royal prince belongs, as regards the deity, to Agni; his metre is the Gāyatrī, his Stoma the Trivrit (nine-fold), his kinsman the Brāh maṇa. But when performing the concluding ceremony of the sacrifice, the royal princo (who was during the sacrifice a Brāhmana) assumes (by means of another offering) his royal dignity (which was lost) again. Then Agni takes away from him the (Brahmanical) lustre, Gāyatrī the strength, the Triviit Stoma the life, tho Brahmanas tho Brahma, and glory anal Tonown; for they say, this man has forsaken is hy assuming the Kṣat tra again, to which he has returned.

Then, after having performed the Samista offerings 5 which are le quired for the ceremony of binding the sacrificial animal to the pillar le presents himself to the Abavaniya fire (again), saying, “I do not leave, Agni as (my) deity, nor the Gayatrí as my metre, nor the Trivrit Stoma, nor the kindred of the Brahma. May Agni not take from me the lustre, nor the Gayatri the strength, nor the Trivrit Stoma the life, nor the Brahmanas glory and renown. With lustre, strength, life, the Brahma, glory, and renown, I turn to Indra as my deity, to the Triṣtublı (478) metre, to the fifteen-fold Stoma, to Soma the king, I enter the Kṣattra, I become a Kṣattriya! Oye Pitaras of divine lustre! Oye Pitaras of divine lustre! I sacrifice in my own natural character (as a Kṣattriya, not as a Brahmana); what has been sacrificed by me, is my own, wliat bas been completo as to wells, tanks, &c., is my own, what austerities lave been undergone are my own, what burnt offerings have been brought are my own. That this is mine, this Agni will see, this Vāyu will hear, that Aditya will reveal it. I am only what I am (i. e., a Kṣattriya, no Brāh mana).” When he speaks thus and gives an invocation offering to the

Whavaniya sire, Agni does not take aivay from him the lustre, nor the Gayatri strength, nor the Trivit Stoma the life, nor the Brahmanas the Brahma, glory and renown, though he concludes the sacred rites as a Kṣattriya.

(The Pravaras of a Kṣattriya’s House-priest are Invoked

at the Time of his Sacrifice) Thence (if the sacrificer be a Kṣattriya) they (the Brahma speakers) isk as to how the inauguration (díkṣa), which is, in the case of a Brah

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man being initiated, announced by the formula, “the Brahmana is initiat. ed,” should be promulgated in the case of the sacrificer being a Kṣat triya? The answer is, The formula, “ the Brahmaṇa is initiated,” is to be kept when a Kṣattriya is being initiated; the ancestral fire of the Ksat triya’s house-priest is to be mentioned.? This, this is certainly so.

(479) Having laid aside his own implements (weapons), and taking np those of the Brahma, and having thus becomo Brahma, by mcans of the Brahma form, he returnod to the sacrifice. Therefore they should proclaim him as a Dikșita, with the name of his house-priest’s ancestral fires, and invoke them also in the Pravara® prayer.

*This is, according to Sāy, thrico low and thrice aloud to be repeated. By repeating tho formula low, the inauguration is made known to the gods alone, but by repeating it aloud, it is announced to gods and men alike.

For the Kṣattriya cannot claim descent from the Riṣis, as the Brahmans alone can do.

By pravara, wbieh literally means " choice, particular address,” (see (, 14), we havo to understand the invocation of the sacrificial fires lighted by the principal Risi ancestors of the sacrificer. This invocation may comprise only onc, or two, or three, or iye ancestral fires, the name of which is ārṣeyja ; the pravara becomes accordingly ekcirseya, duyurseya, tryárseya, and pañclárṣeya, i.e., having one or two, &c. Riṣis. This invocation takes place at the very commencement of the sacrifice, after the fire has been kindled under the recital of the Simidleni verses, and at the time of the Subrahmanyī proclamation (see 0, 3), after the sacrificer has become, in conse quence of the initiatory rites, such as Dīkṣi, Pravargya, &c, a Dīksita. Ašval. gives in his Srá ūta Sntras (1,3), the following rules regarding this rite : 459 FUTOTT gauna यावन्तः स्युः परं परं प्रथमं ।पौरोहित्यानुराजविशां राजर्षीन्वा राज्ञां सर्वेषां मानवेति संशये. 1.e., the Hotar particularly mentions the fres of the Risi ancestors of the sacrificer, as many as he may have (one, or two, or three, or five), He mentions one after the other, but the first (in the general enumeration) is to be made the last (at the time of sacrificing). It the sacrificers happen to be Kṣattriyas or Vaisyas, he mentions tho fires of the Riṣi ancestors of their Purohitas (house-priests), or the princely Risis (renjasis, who might have been their ancestors) If there should be any doubt, the word meinava, info descended from or inacle by Mann, may be used in the case of all kings

This explanation of tho terins pravara and irgerja have been already given by Max Müller (History of Ancient Sanscrit Literature, page 380) according to the authority of Ašvaldyana and Baudhayan. It has been doubted, of late, by Dr. Hall (in his paper on three Sanscrit Inscriptions in the Journal of the Asiatic Society of Bengal of 1862, page 115), but without any suficient reason. He says" pravaras" appear to be Dames of the families of certain persons from whom the founders of Gotras were descended, and of the families of the founders themselves,” But if this were the case, it would be surprising, tliat the founders of certain Gotras should claim to descend not only from one bat from several Riṣi ancastors. All the Gotras have eight great ancestors only, viz, Viśvāmitra, Jamadagni, Bharadvāja, Gautaina, Atri, Vasiṣtha, Kasyapa, and Agastya. These occupy with the Brahmans about the same position as the twelyo sons of Jacob with

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28 [480]-(The Kṣattriya is Not Allowed to Eat Sacrificial Food.

The Brahma Priest Eats his Portion for Alim.) As regards the portion of sacrificial food which is to be eaten by the sacrificer, they ask, whether the Kṣattriya should eat, or whether he should not eat it? They say, if he eat, then he commits a great sin, as having eaten sacrificial food, although he is an ahutad (one not per mitted to eat). If he do not eat, then he cuts himself off from the sacrifice (with which he was connected). For the portions to be eaten by the sacrificer, is the sacrifice. This is to be made over to the Brahma priest. For the Brahma priest of the Kṣattriya is in the place of (his) Purohita. The Purohita is the one-half of the Kṣattriya; only [481] through the intervention of another (the Brahma priest) the portion appears to be eaten by him, though he does not eat it with his own mouth. For the sacrifice is there where the Brahma (priest) is. The entire sacri. fice is placed in the Brahna, and the sacrificer is in the sacrifice. They throw the sacrifice (in the shape of the portion which is to be eaten by the sacrificer) into the sacrifice (which has the form of the Brahma), just as they throw water into water, fire into fire, without making it overflow, nor causing any injury to the sacrificer. There fore, is this portion to be eaten by the sacrificer (if he be a Kṣattriya) to be given up to the Brahmā.

the Jews. Only he whose descent from one of these great Risis was beyond doubt, could become the founder of a Gotra. In this genealogy there is no proper place for the pravaras according to Dr. Hall’s opinion: for a family calls itself generally only by the name of its founder. From a genealogical point of view, therefore, only the names of the patriarch (one of the great Risis) and those of the founders of the Gotras were important. The institution of the Pravaris is purely religious, and sacrificial. The pravaras or árseyas, which are used as synonymous terns, are those sacrificial fires which several Gotras bad in common; it was left to their own choice, to which they wished to repair. This had a practical meaning, as long as fire-worship was the prevailing religion of the Aryas, which was the case before the commencement of the properly so-called Vedic period. In the course of time it became a mere form, the original mean ing of which was very early lost. That tho arscyas refer to the sacrificial fire, may be clearly seen from the context, in which they occur. Their names are mentioned in the vocative, as soon as the fire is kindled. After they have been invoked, the Hotar begins at once the invocation of Agni, the fire, by various names, such as deveddko, manvid dho, &c., kindled by gods, kindled by Manu, &c. (Asy, Sr. S, 1, 3). That this rite of invoking the árṣeyas must be very ancient, proves the occurrence of a similar, or even the same, rite with the Parsis, They invoke up to this day, in their confession of faith, those ancestors and beings who were of the same varena, i.e., choice, religion, as they are. The term for “I will prosess (a religion)" is fravarárzé, which is exactly of the same origin as prauara (See Yaína 12 in my Essays, page 164).

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Some sacrificial priests, however, sacrifice this portion to the fire, saying, “I place thee in Prajapati’s world, which is called vibhān (shining everywere), to be joined to the sacrificer, Svāhā !” But thus the sacrificial priest ought not to proceed. For the portion to be eaten by the sacrificer is the sacrificer himself. What priest, therefore, asserts this, burns the sacrificer in the fire. (If anyone should observe a priest doing so) he ought to tell him, “Thou hast singed the sacrificer in the fire. Agni will burn his breaths, and he will consequently die.” Thus it always happens. Therefore he should not think of doing so.