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FIRST CHAPTER. (The Sastras and Stotras required at the Soma Day of the

Rajastya.)

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The Use of Both the Rathantaran and Brihat at the Midday Libation)

Now, as regards the Stotras and Sastras (required at the king’s liba tion), both the morning and the evening libations do not differ in this point from the rule of the Aikāhikas (Soma sacrifice of one day’s duration): for both these libations at the Aikāhika sacrifices are indisturbable, well arrangeri, aod firmly standing, and they produce quiet, good order, firm footing, and security.

(But there is a difference in the ceremonies of the midday libation.) The midday Pavamāna performance (of a sacrifice, which requires both Samans with the Brihat for the Priṣtha Stotra, has been told :

The expression ukta, “told,” appears to refer to 4, 10, uble brihad ratlantare pávamai na yar bhavatas, But the reference is not quite exact. The author wishes, doubtless, to advert to the peculiar circumstance, that both the principal Samans are used at one and the same day, viz., on the Soma day of the Rajasůya. It is even against the general principles of the sacrificial theory to use both on the sanze day (sce 4, 13), as the whole arrangement of the Dvada sāha sacrifice with its Rathantara and Brihat days clearly shows There are only three exceptions to this rule, as far as my knowledge goes, viz., on the Abhijit and Piṣuvar days, and on the Abhisechanila day of the Rājasūya, woich is perforned according to the rites of an aikahiku Soma sacrilce (see 8,4). The particulars of the ceremonies of the Abhijit day are not given in our Brāhmagam ; but we learn them from the Asval. Sūbras (8,5) Thero it is said: Abhijit Brinat-přischa ubhayascima yadyapi Ruthantaran yajajajíiyasithune, 1.loy the Abhijit sacrifice requires the Brihat as its Pristha Stotra (at the unidday libation), and (thus) both (the principal) Símans, if the Rathantaran (is used at the evening libation) instead of the Yajñayajniya Sāman (used at the evening libation of the Agnistoma). The exceptional use of Brihat and Rathantaran on the Viṣuran day has been stated by our author (4, 19, compare Ašval. 8,0). On the use of both those samans at the Rajasaya sacrifice, Ašval, (9,3) makes the following remark : ukthyo brilat pristha ubhayasama abhishechaniyah, i.e., on the inauguration day, the Ukthya sacrifice takes place, with the modification that the Brihat is the Sama of the Pristha Stotra, and that both (the prin cipal) Sámans (Brihat and Rathantaram) are required. Both are, as we learn distinctly from our Brāhmapam, required at the midday libation ; the Rathantaram being chanted

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(496) for the chanting of both Samans (the Rathantara and Brihat) is performed. The verse, i tvc rathain yathotaya (8,57,1-3) is the beginning (required for the Sastra; belonging to the Rathantara Sāman; the verse idam vaso sutam andha (8, 53, 5-7), the sequel required for the same Sas tra. This Pavamána Uktham (the just-mentioned Shastra) is just the Marutvatīya Sastra, to which the Rathantara Sāman (at the Agniṣtoma, for instance) belongs. They perform the Rathantara chant at the Pava mapa Stotra ( of the midday libation) praised at this (sacrifice); the Brihat is the Přiṣtha (Stotra), in order to give a prop (to the whole). For the Rathantara is Brahma ; the Bụibat is the Kṣattra. The Brahma certainly precedes the Kṣattra. For the [497] king should think “when the Brahma is at the head, then my royal porver would become strong and not be shaken." Turtler, the Rathantara is food ; if placed first, it pro cures food to the king. The Rathantara further is the earth, thich is a firm footing ; is placed first, it therefore procures a firm footing to the king.

The Pragatha for calling Indras near remains the same without any modification (as in the Brahmanical sacrifices), this Pragatha belonging to (all) Soma days. The Pragatha addressed to Brahmanaspati, * which has the characteristic of ut (rutlastha, rise!) is appropriate to both the Sā mans which are chanted. Tlie Dhyāyyāss are the same without any modification ; they are those appropriate for the Abīna sacrifices, whilst that Marutvatiya Pragatha, which is peculiar to the Aikāhikas, is chosen,

(The Remainder of the Marutvatiya Shastra, and the Nishkevalya Sastra.)

The (Nivid) hymn (of the Pavamāna uktham) is janisthā ugrah (10, 731? It contains the terms, ngra strong, and sahas power, which first, and the Brihat aiter it. The former forms here part of the Pavamana Stotra (the first at the midday libation), the latter is the (principal) Pristla Stotra which follows the frst. The Kastra belonging to the Pavamāna Stotra is the Marutvatīya (sec 3, 12-20), that for the Přiṣtha Stotra is the Niṣkevalya (sec 3, 21-24). At the Rajashya sacrifice, the first goes by the name of Pazamiina-uktham, the latter by that of Graha ukiham.

2 The royal sacrifice differs from the Brahmanical here by the employment of both the principal Samans at the same time; whilst at the latter sacrifice, either is employed separately.

• See about it 3, 16. It is repeated on all Soma days, and forms always part of the first Sastra of the midday libation. Thence it is also necessary at the Rajastya).

• See 8, 17 (page 184). * See 3, 18.

See 4, 19. ? See pages 188-89. It is the same as at the Marutvatiya sastra,342

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are chracteristic of the Kṣattra. The worl, ojistha, ’the strongest," is also a characteristic of the Kṣattra. The words, bahulabhimanah (in the first rerse) contain the term ahihi, which means, “to over porver, defeat,” (which is a characteristic of the Ksattram (498) also). The hymn consists of eleven verses, for the Triṣtubh com prises eleven syllables, and the Ksattriyas share in the nature of the Triṣtubb. Ojas (in ojiṣtha) is Indra’s power, viryam (strength) is Triṣtubh ; the Kṣattra is power (ojas), and the Kṣattriya race is the strength (as to progeny). Thus le (the priest) makes him (the Kṣattriya) successful in strength, royal power, and progeny. By this Gaurivīti hymn the Marutvatiya Sastra becomes successful, on which a Brahmaṇams has been told.

(Now Follows the Niṣkevalya Sustran) The verse, trān ildhi lavamahe (6, 46, 1-2), forms the Brihat Pristha. For the Bribat Sāma is the Kṣattram ; by means of the Ksattra, the king makes complete his royal poiver. the Brihat is the Ksattra, then the soul of the sacrificer is the Niṣkevalya Sastra (to whiclı the Brihat Sàma belongs). That is what the Brilat Pristha becomes (for the sacrificer). The Brihat is the Kshattra ; by means of the Ksattra, the Bțihat makes him successful. The Bribat is further precedence, and in this respect it makes him successful also. The Brihat is further ex cellence, and in this respect it makes him successful also.

They make the Rathantara Sama, abhi tvā šūra nonumah , the Anil riipalo to the BỊihat. For the Rathantara is this world, and the Brihat is that world. That world corresponds to this one, and this [499] world to that one. Therefore, they make the Rathantara the Anurūpa to the Brihat, for thus they make the sacrificer enjoy both worlds.

Further, the Rathantara is the Brahma, and the Ksattra the Brihat; thus the Kṣattra is tlien placed in the Brahma, and the Brahma in the Kṣattra. There is then prepared for both the Sānians the same place. The Dhảyyā is yad vāvānc (10, 74, 6), of which a Brahmanam'1 has been already told. The Sāma Pragatha is, ubhayam śrinavachcha (8, 50, 1-2); for it is a characteristic of both Sā mans which are sung (on account of its containing the word ubhayam, both.)

8 Janistāugrah (See above). The Riṇi is supposed to be Gauriviti. * It begins, tad vá etad yajamána jananam. See 4, 19 (page 65 of the text).

10 That is to say, the Hotar repeats as counterpart to the Stotriya of the Nigkevalya Sastra, which is at this occasion the text of the Brihat Sāma, the text of the Rathan taram, which is quite unusual.

il This Brahmanam is, te devá ab tiyan sarvam vlīSee 3, 22 (page 67 of the text).

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(The Nivid Sūkta of the Niṣkcvalya Sastra).

The lıymı, tam ṣu tuhi yo abhibhůtyoja (0, 18), contains the character istic abhi in the word abhibhuti. Its words, aṣálham (unconquerable), ugram (strong), sahamānam (being strong), contain characteristics of the Kṣattra also. It consists of fifteen reises ; for the number fifteen is strength, sharp ness of senses, and power, the Kṣattra is strength, the royal prince, is might (riryam). The hymn thus makes the king successful in strength, royal power and might. It is a hymn of Bharad raja. The Brihat Sāman was seen by Bharadvāja ‘also (and) is in direct relationship with the ancestral fire.12 The sacrifice of the Kṣattriya which has the Brihat for [500] (Stotra) becomes successful. Thence, wherever a Kṣattriya brings a sacrifice, there the Brihat Priṣtha is to be employed, for this makes it (the sacrifice) complete

(The Sastras of the Minor Hotri-priests.)

The performances of the ininor Hotţi-priests (Maitráv aruña, Brahmana clamsi, and Achhà vāka) required at the sacrifice of a Kṣattriya) are those allotted to the Aikāhika sacrifices. For these Aikāhika perform ances are propitiatory, ready made, and placed on a footing, in order to make the sacrifice successful to accomplish it, and place it on a firm footing whence it cannot fall down. These (performances) contain all the forms (required), and are quite complete. (They are repeated) in order to accomplish the integrity and completeness of the sacrifice). The Ksattriyas who perform a sacrilico should think, “Let us obtain all desires by means of the all-perfect and complete performances of the minor Hutri-priests.” Therefore, wherever the Ekābas are not completo as to the number of Stomas and Priṣthas, there are the Aikāhika perform

126ày. explains the expression, (1 1’Cycill salonu, in the following uanner: arsenu bludrud eūjumunisarbanduilt, lomus ubdena kesayuklo merddopaloksiate, saloni sasiriskal surnparna ily au lhul. The word loma mcans, according to him, “tho hoad with tho lair ; " and to sulomur lo attributes tho moaning " having a holmot, or turban,” that is, * comploto." But this explanation is too artigoial and far-fetched to moot with the approval of modern philologists. To arrive at the proper meaning of thic obsolote torm, saloma, we have lo consult the cognate words, unulong and pralilomu, both applicd to doterioration of licago by mixing with lower castos. In reference to lhoso terms, I translated the passage

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ances of the minor Hotri-priests required, 13 then it (the sacrifice) be comes completed.

This sacrifice (performed by a Kṣattriya) should be the Ukthya, Thich has lifteen Stotras and Sastras. [501] Such is the opinion of some. Eor the sharpness of senses is a power (ojas), and the number fifteen is strength; (furtner) the Kṣattra is power, and the Kṣattriya is strength. Thus the priest makes him (the Kṣattriya) succeseful by means of power, Kṣattra, (and) strength. This sac rifice requires thirty Stotras and Sastras (vis., fifteen each’. For the Viraj consists of thirty syllables. The Viraj is food. When he places him (the sacrificer) in the Viraj, then he places him in food. Therefore the Ukthya, which is fifteen-fold, should be (employed for the king at this occasion). But the Agnistoma, which forms part of the Jyotiṣtoma, would more properly answer this purpose 14 For, among the Stomas, the Trivșit (nine-fold) is the Brahma, and the fifteen-fold Stoma is the Kṣat tra. But the Brahma precedes the Kṣattra: (for the king should think) “If the Brahma is placed first, my kingdom will be strong and not to be sbaken. The number seventeen represents the Vaisyas, and twenty one the Sadras. If these two Stomas (the seventeen and twenty-one fold) are employed, then they make the Vaisyas and Sūdras follow him (the king). Among the Stomas, the Triviit is splendour, the fifteen-fold is strength, the seventeen-fold is offspring, the twenty-one-fold is the footing. Thus the priest makes the king, who (thus) sacrifices, successful in gaining splendour, strength, offspring, and a firm footing. Therefore the Jyotiṣļoma (Agniştoma) is required. This requires twenty-four Stotras aud Sastras (twelve each). For the year consists of twenty four half months; in the year there are all kinds of) nourishment. Thus he places him (the sacrificer) in all kinds of) nourishment. Thence the Jyotiştoma-Aguiştoma alone is required (and not the Ukthya).

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13 Fur the Ekābas, which are suruastoma and survaprillu, lhe following six Stowas aro required : trivrit, paichudaód, siptadasu cku viisa, trznava, trayastrzisa; and tire follow ing Prixthas: Brihat, Kuthantara, Vurriipu, Viirrája, Sakraja, Raipata. In the Kşattriya sacrifice, there are only tho Brihat and Rathantara required. In is therefore incompleto; thc defects are to be supplied by blic minor Ilotri-pricsts.

1* In this sacrifice, there aro the four Stoinas, subsequently mentioned, required.

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