ऋग्वेदे विश्वासटिप्पन्यः

FIFTH CHAPTER. (On the Office of the Purohitae, or House-priest. The Brahmanan Parimara, i. e., Dying Around the Brahma..)

24 (The Necessity for a King to Appoint a House-priest. In what Way the King Keeps the Sacred Fires. How to Appease the Five

Destructive Powers of Agni). Now, about the office of a Purohita (house-priest). The gods do not eat the food offered by a king who has no bouse-priest (Purohita). Thence the king even when (not) intending to bring a sacrifice, should appoint a Brahman to the office of house-priest.

· The king who (wishes) that the gods might eat his food, has, after having appointed a Purohita, however, the use of the (sacred) fires (with out having actually established them) which lead to heaven; for the Purohita is his Ahavaniya fire, his wife the Gārbapatya, and his son the

u In the north of the Himalaya.Sāy.

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Dažṣina fire. When he does (anything) for the Purohita, then he sacri fices in the Abavaniya fire (for the Purohita represents this fire). When he does (anything) for his wife, then he verily sacrifices in the Garha patya fire. When he does (anything) for his son, then he verily sacrifices in the Dakṣiṇa fire. These fires (which are led by the Purohita) which are thus freed from their destructive power? (for the Kṣattriya, i.e., [529] they do not burn him), carry, pleased by the wish for sacrificing," the Kṣattriya to the heaven-world, and (make him obtain) the royal dignity, bravery, a kingdom, and subjects to rule over. But, if the Kṣattriya has no wish for sacrificing (by not appointing a Purohita), then the fires get displeased with him, and being not freed from their destructive power, throw him out of the heaven-world (and deprive him) of the royal dignity, bravery, his kingdom, and subjects over whom he rules.

This Agni Vaisyanara, which is the Purohita, is possessed of five destructive powers ;8 one of them is in his speech, one in his feet, onein his skin, one in his heart, and one in the organ of generation. With these (five) powers, which are burning and blazing, he (Agni) attacks the king.

By saying, “Where, * O master, hast thou been residing (for so long a time)? Servants, bring (kusa) grass for him,” the king propitiates the destructive power which is in Agni’s speech. When they bring water for washing the feet, then the king propitiates the destructive power which is in Agni’s feet. When they adorn him, then he propitiates by it the destructive power which is in Agni’s skin. When they satiate him (with food), then the king propitiates the destructive power which is in Agni’s heart. When Agni lives unrestrained (at ease) in the king’s pre mises, then he propitiates the destructive power which is in Agni’s organ of generation. Agni, then, if all the destructive powers which are in his body have been propitiated, and he is pleased by the king’s wish [580] for sacrificing, conveys him to the heaven-worlds and (grants him) royal dignity, bravery, a kingdom, and subjects over whom he might rule. But should the king not do so, he will be deprived of all these gifts.

(Agni Protects the King who Appoints a House-priest.) This Agni Vaiūvānara, who is the Purohita, is possessed of five des tructive powers. With them he surrounds the king (for his defence), just

1 Literally, the bodies of which are appeased. 2 The king manifests his wish by appointing a Purohita. 3 They are called meni. Sāy. explains paropadravakarini krodharūpā saktir.

Agni, or his representative, the Purohita, is hero trcated as a guest.

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as the sea surrounds the earth. The empire of such a ruler (@rya) will be safe. Neither will he die before the expiration of the full life term (100 years); but live up to his old age, and enjoy the full term appor tioned for his life. Nor will he die again (for he is free from being born again as a mortal), if he has a Brāhmaṇa who possesses such a know ledge as his Purohita, and guardian of his empire ; for he obtains by means (of his own) royal dignity that (for another, his son), and by means of his bravery that (of another). The subjects of such a king obey him unani mously and undivided.

(The Importance of the Office of a Purohita Proved from Three Verses

of a Vedic Hymn). To this power of the Purobita, a Riṣı alludes’ in the the following verses : sa id rājā pratijanyani, &c. (4, 50, 7), i.e., the king defeated by his prowess and bravery all his adversaries. By janyáni are enemies and adversaries to be understood; he conquers them by means of his prowess and bravery. The other half of this verse is as follows) Birhaspatim yah subluritam bibhartig i. e., “who(the king) supports Brihaspati who is well to be supported.” For Brihaspati is the [581] Purohita of the gods and him follow the Purobitas of the human kings. The words, “who supports Brihaspati who is well to be supported," therefore mean, who (what king) supports the Purohita who is well to be supported. By the words (the last quarter of the verse above mentioned) valgūyati vandate půrvabhajam,

.e., he honours and salutes him who has the precedence of enjoyment (2.6., the Purohita), he-recommends his (the Purohita’s) distinction.

(In the first half of the following verse), sa it kṣetti sudhita okasi sve (4, 50, 8), the idea is expressed, that he (the Purohita) lives in his own premises; the word okas means griha, 2. e., house, and the word sudhita is the same as suhita, i c., well-disposed, pleased. The second half of the verse) lasmā ilā pinvate višvadanin, i. e., food grows for him (the king who keeps a Purohita) at all times. Tļā here means anna, i e., food; such one (such a king) is always possessed of essential juice (for keeping the lifo again); his subjects bow before him. The subjects (the tribes) form kingdoms; kingdoms by themselves bow before such a king who is pre ceded (prirva eti) by a Brahma. Thus one calls him (such a Brāhmaṇa) a Purohita.

(The first quarter of the third verse 4, 50, 9 is as follows) apratito jayati sari dhandni, i, e., he (such a king) conquers realms without being

opposed by enemies. By dhanani kingdoms are to be understood ; he conquers them without meeting any opposition. The second quarter of the verse is as follows) prati janyáni uta ya sajanya. By janyani are enemies and adversaries to be understood; he conquers them without meeting any opposition. (In the third quarter) avasyave yo varivah karoti, there is said, “who (what king) not being possessed of any wealth renders service (varivaḥ) to a very indigent (Purohita)." (In the last quarter of the verse) brahmane rājā tam avanti devah, i.e., “if the king is [582] for the Brahman (if he support him), then the gods protect him (the king)” he speaks about the Purohita.

The Three Divine Purohitas. Who is Fit for the Office of a Purohita. By Repeating of What Mantra and Performance, of What Ceremony the King has to Engage him.)

The Brahman who knows the (following) three (divine) Purohitas, as well as the three appointers to this office, should be nominated to such a post. Agni is one of these (three) Purohitas; his appointer is the earth; the (other) Purohita is Vāyu, his appointer is the air; the (third) Purohita

is Aditya, his appointer is the sky. Who knows this is (fit for the office + of a) Purohita; but he who does not know it, is unworthy of holding such

an office.

That king who appoints a Brahmaṇa who has this knowledge to be his Purohita and protector of his kingdom, succeeds in making (another) king his friend, and conquers his enemy. The king who does so, obtains by means of (his own) royal dignity that (for another), and by means of (his) bravery that for another (i. e., he defeats him). The subjects of such a king obey him unanimously and undivided.

(Now Follows the Mantra for Appointing the Purohita). “Bhūr, Bhuvah, Svar, Om! I am that one, thou art this one ; thou art this one, I am that one; I am heaven, thou art the earth ; I am the Saman, thou art the Rik. Let us both find here our livelihood (support). Save us from great danger (just as was done) in former times; thou art (my) body, protect mine. All ye many herbs, of a hundred kinds, over which the king Soma rules, grant me (sitting) on this seat, uninterrupted hapi ness. All ye herbs ruled lsy [533] Soma the king, which are spread over the earth, grant me (sitting) on this seat, uninterrupted hapiness. I cause to sit in the kingdom this goddess of fortune. Thence I look upon

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the divine waters (with which the king is washing the feet of the Purohita).”

“By washing his (the Purohita’s) right foot, I introduce wealth obtain ed by sharpness of senses into the kingdom; by washing his left foot, I make that sharpness of senses increase. I wash, O gods! the first (right) and second (left) foot for protecting my empire and obtaining safety for it. May the waters which served for washing the feet (of the Purohita) destroy my enemy!"

(Spell to be Spoken and Applied by King to Kill his Enemies. Who First Communicated it.) -

Now follows the ceremony called, “dying round the Brahma” (Brah manah parimara). All enemies and foes of him who knows this cere mony, die round about him. This Brahma is he who sweeps in the air, i.e., Vayu). Round him five deities are dying, viz., lightning, rain, moon, sun, fire.

Lightning is absorbed by lightning when it does not rain, and is conse quently hidden (to our eyes). They do not perceive such a flash of light ning when it dies, and consequently disappears. When they do not see him (the enemy), he (the king) shall say, “With the death of lightning my enemy shall die, and disappear! May they never get aware of him !" Instantly, then, they do not perceive him (the enemy), for he will be killed.

The rain when fallen is absorbed by the moon which disappears; they do not perceive it, when it dies and disappears. Then, when they do not (534) perceive him (the enemy), then he (the king) should say, " With the death of the rain, my enemy die and disappear. May they never get aware of him!" Instantly, then, they do not perceive him (the enem for he will be killed.

The moon at the time of the new moon, is absorbed by the sun, &c. When they do not perceive him (the enemy) then the king) shall say, “With the death of the moon, my enemy shall die, and disappear. May they never get aware of him !" Instantly, then, they do not perceive him (the enemy), for he will be killed.

The sun, when setting, is absorbed by Agni (fire), &c. The king then shall say, “With the death of the sun, my enemy shall die, and disappear !

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may they never get aware of bim!” Lustauls, thien, il y lo not perceive him (the enemy), for he will be killed.

The fire when extinguishing, is absorbol hy that, siti The king thon shall say, “ With the death of the fire, ny enemy wall dio mnt 1-pear. May they never get aware of him!” Instantly, then, they do not percoivo him (the enemy), for he will be killed.

These (five) deities are then born again. The fire is born out of Vayu (wind). For it is produced by friction ,!with great) furce, and restraining the breath.). After having seen the fire New born, tho king shall say, “May Agni be born, but may ny enemy not bo burn (again); may he go far off !” Then he goes far ofl.

Out of fire the sun is born. Having soou him, the king shall say, “May the sun be born, but may my enemy not be born; muy ho go far off!” Then he goes far off.

[535] From the sun the moon is born. IIaving soon it, the king shall say, “May the moon be born, but not my enerny, may lo bo far off !” Then he goes far off.

From the moon the rain is born. Having soon it, tho king shall say, “May the rain be born, but not my enemy; may ho bo far off.” Thou ho goes far off.

From rain lightning is born. Having soen it, tho king shall say, “May lightning be born, but not my enemy; nay be bo (ur oll. Thon ho goes far off.

This is the Brahmanah parinarah (dying around the Brahma). Mai treya, the son of Kuṣáru, told it to Satvan, the son of Kirsi, a king of the Bharga Gotra. Five kings (who were his enemies) diod round him ; thence he attained to greatness.

He who uses this spell, has to observe the following rules: IIo novor shall sit before his enemy has taken his seat. When he bolioves him to be standing, then he shall stand. He shall not lie down, beforo also his enemy has done so. When he thinks him sitting, then he shall sit him self. He never shall sleep before his enemy has fallen asleep. Wlien he believes him to be awake, then he shall also be awake. In this way, he puts his enemy down, even if he wears a stone-helmet (is well armed),

*Tko production of fire by means of friction is very fatiguing, as I can assuro tho louca ; er, frou having tried it once with the proper apparatus, used at the sacrifices for this purpose

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