Pancavimsa Brahmana Translation
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BIBLIO'rHECA INr>I(;A
CillliECTION OF ORCENTAL WORKS
PANCAVIl\!SA.BRAHMAfS[A
THE BRAHMANA OF TWENTY FIVE
CHAPTERS
TBAKHLATFO BA
1)R. W. CALANU
fjttiertius I'rofensor uj Sanskrit in. the r-,ii‘'er~>ifi of I’tTf.t'ht
^sm\V)U‘AMjo\rs
Work Jyeno Miimbo?-
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Number ii-i 1 1514
255 NiOvv NoJ’ioe
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(Complete Work)
CALCUl TA
Printed at the Baptist Mission Press
Published by the Asiatic Society of Bengal, 1, Park Street
1931
BIBLIOTHECA INDLCA
Work No. 255.
PAXCAVIMSA-BR Ami ANA
EN(JL1SH TRANSLATION.
W. CALAND.
Born, den Briel, August 27th, 1859.
PANCAVIMSA-BRAHMAISA
THE BRAHMANA of TWENTY FIVE
CHAPTERS
I'RANSEAT^D BY
1)K. W. OALANJ)
m the t^ntrersUif
KmerUufi Professor of Sonshrit of Utrecht
TKIJ^TEI) AT THE BAPTIST MISSION PKKSS
PUBLISHED BY THE ASIATICS SOCIETY OF BENCAL
(\\LCUTTA
1931
INTRODUCTION.
Chapter 7. The Samavedic Texts.
It may be desirable to give as complete a descriptive list as possible
of the books belonging to the Samaveda.
Three “ Schools ” or Sakha's (•* branches”) are to be distinguished ;
that of the Kauthumas, that, of^ the Ranayaniyas and that of the
Jaiminlyas. The last mentioned ^akha will be here passed in silence,
as this Introduction only regards the Brahmana of the Kauthuma*
Ranayaniyas
§1. Texts of the Kauthumas.
A. T
h e g a n a s .
1.g The r a m e g e y a g a n a (or v e y a g a n a) in 17
thakas, each of which is divided in two halves published in the great
;
edition of the Samaveda (in 5 volumes) by Sat^^avrata Samasrami,
Calcutta 1874, in the Bibliotheca Indica : Vol. I, page 94 —Vol. II, page
242. A valuable and very some
correct edition (more correct in
respects than the edition of Calcutta) has been procured by Krsnasvamin
Srautin under the title Samaveclasamhitayarri Kauthumasakhaya
:
Veyagdnarn, Tiruvadi, 1889. This edition is printed in Grantha
characters.
2. The a r a 11 y e g e y a g a n a (or a r a n y a g a u a) in 6
prapathakas, each again divided in two halves : arkaparvan 1. : a— II
;
—
a dvandvaparvan II. b 111. b vrataparvan IV. a V. b sukriya-
:
;
: — ;
parvan VI. To these the mahanamni’s belong as an appendix. This
:
gana is contained in the edition of Calcutta Vol. II, pages 244—384, 387-
518.
3. The u h a g a n a in 7 parvans : dasaratra, samvatsara, ekaha,
ahina, sattra, prayascitta* and'ksudra, divided over 23 prapathakas,
which again consist of two (only 9, 21 and 23 of three) halves. It is
contained in the edition of Calcutta {sparsim) Vol. Ill, page 1 Vol. : —
V, page 380, Vol. V, pages 602-'673. An index is found in the Introduc-
tion to Vol. V, pages t-ghgh.
^ With reference to the books of the Jaiminiyas, my Introduction to the edition
of the Jaiminlya-samhita, page 17 sqq. may be consulted.
li INTRODUCTION, CHAPTER I,
§ 1.
4. The uhyagana in 7 parvans, designated in the same
manner as in the uhagana, divided into 16 prapathakas, each again
1.
divided into halves; published in the edition of Calcutta, Vol. V, pages
381-600.
B. Thearcikas.
a. The purvarcikain6 prapathakas : the collection of
verses on which are composed the samans of the gramegeyagana, in the
edition of Calcutta Vol. J, page 1 — Vol. II, page 242; edited also by
Benfey : Die Hymnen des Samaveda,” Leipsic 1848 and by Stevenson :
“ Samhita of the Samaveda,” London 1843.
1. h. The aranyaka samhita in 5 dasati’s, the verses on
which the aranyegeyagana is (partly) composed, in the edition of Cal-
cutta Vol. II, pages 244-384. Separately edited by Goldschmidt
(Monatsber. der kgl. Akad. zu Berlin 1868, pages 229-248) and by
Fortunatov.
2. The uttararcika, the collection of verses to which
belongs the uhagana, in 9 prapathakas, each divided in two (the last
four in three) halves ;
contained also in the editions of Benfey and
Stevenson.
3. The collection ofatobhas, in 2 prapathakas, published in
the edition of Calcutta Vol. II, pages 519-642.
C. Th e B r a h m a n a 8 .
1. The P a n c a V i m s a or T a n d y a m a h a b r a h m a n a
in 26 chapters (prapathakas), published together with the commentary
of Sayana (or rather Madhava), in two volumes in the Bibliotheca
Indica by Anandachandra Vedantavagisa, 1870, 1874. For the text
two MSS. of the University .Library at Leyden were compared by me.
Regarding this Brahmana see below, chapter III.
2. The Sadvimsabrahmanain 5 adhyayas a kind of ;
appendix to the preceding, reckoned as its 26th book. It has been
edited uncritically by Jibananda Vidyasagara at Calcutta in 1881 under
the title ;
“ Daivatabramhana and Shadbingshabramhana of the Sama-
veda with the commentary of Sayanacharya.’’ Its first prapathaka has
been separately edited, translated and annotated in German by Kurt
Klemm (‘‘ Das Sadvim^abrahmana mit Proben aus Sayana’s Kommentar
nebst einer tJbersetzung,” Gutersloh, 1894). Its latest part, that which
treats of Omina and Portenta (the adbhutabrahmana) has been separate-
INTRODUCTION, CHAPTER I,
§ 1. iii
iy edited and translated by A. Weber under the title “ Zwei Vedische :
Texte Tiber Omina and Portenta*’ (Abhandl. der Kgl, Akad. der Wiss. zu
Berlin, 1858). The best edition of the complete text is Sadvim^a-
brdhmanarn vijndpanabhdsyasahitam het Sadvimsabrahmana van
:
den Samaveda’’ etc., by H. F. Eelsingh, Leiden, Brill, 1908. The text
clearly intends to supplement the Paiicavimsabrahmana, hence its
desultory character. It treats of the Subrahmanya formula, of the one-
day-ritea that are destined to injure (abhicdra) and other matters. This
brahmana, at least partly, is presupposed by the Arseyakalpa and the
Sutrakaras.
The S a m a V i d h a n a b r a h m a n a in 3 prapathakas,
3.
edited with the commentary of Sayana by A. C. Burnell, London, 1873 :
by Satyavrata Samasrami in the Journal “Usa/' Calcutta, 1895.
Under the title :
“ Das Samavidhanabrahmana, ein altindisches Hand-
buch der Zauberei ” this book has been translated into German by Sten
Konow, Halle S., 1893. Its aim is to explain how by chanting various
samans some end may be attained. It is probably older than one of the
oldest dharmasastras, that of Gautama.
4. The A r s e y a b r a h m a n a in 3 prapathakas, edited by
A. C. Burnell: ‘^Tho Aiseyabrahmana of the Samaveda, the Sanskrit
text edited together with extracts from the commentary of Sayana,’’
Mangalore, 1870. A somewhat better edition is that published in the
Journal “ Usa ” by Satyavrata Samasrami together with the whole
commentary of Sayana, Calcutta, 1891-1892. This quasi- brahmana is,
on the whole, notliing more than an anukramatiikd, a mere list of the
names of the samans occurring in the first two ganas.
The D e V a t a d h y a y a b r a h m a n a in 3 khandas,
5.
edited by A. C. Burnell, Mangalore, 1873 and by Vidyasagara, see under
No. 2 the title on the wrapper here is daivatabrahmana. It deals
;
with the deities to which the samans are addressed.
6. The Upanisadbrahmana^ comprising ten prapa-
thakas :
(a) The first two contain the mantras for the domestic or grhya
rites. This book has been published more than once. The whole
of it is given by Satyavrata Samasrami under the title “ Mantrabrah- :
mana,” Calcutta 1890, with a commentary. The first prapathaka
1 There exists another reckoning, according to which the Vam4a is the 6th,
the Samhitopani^ad the 7th, and the Upanisad the 8th in the list of the brahmanas.
IV INTRODUCTION, CHAPTER I, § 1.
has been edited separately by H. Stonner, Halle/S, 1901, together with
a translation in German; the second prapathaka has been edited and
translated in German by H. Jorgensen, Darmstadt, 1911. Regarding
other editions of this text see Stonner, page XV. Usually this part of the
Upanisad is designated as Mantrabrahmaiia.
The Upanisad proper: the Ch«andogya-upanisad edited for the
(b)
first time by Roer in the Bibliotheca Indica, 1850, in the Anandasrama
series 1890 and by Bohtlingk with a German translation, Leipsic,
1889. It has been translated several times.
7. The S a m h i t o p a 11 i s a d b r a h m a n a in 5 khandas,
edited by A. C. Burnell with a commentary and index of words, at
Mangalore, 1877. It treats of the effects of recitation, the relation
of the saman and the words on which it is chanted, the daksinds to be
given to the religious teacher.
8. The V a m s a b r a h rn a n a in 3 khandas, edited by A.
Weber in Indische Studien, vol. IV, pages 371 sqq. ;
by A. C. Burnell,
Mangalore, 1873; by Satyavrata Samasrami in the Journal “Usn.”
1892. It contains the lists of teachers of the Samaveda^.
D. The S t r a s for S ii r a u t a p u r p o s e.
1, 2. The Arseyakalpa of Masaka and the Ksudra-
s u t r a, edited by W. Caland under the title: *‘Der Arseyakalpa
des Sainaveda,” Leipsic, 1908. The Apseyakalpa or Masakakalpasutja
describes in 11 adhyayas the gavamayana, the ekahas, the alnnas
and the sattras, closely following the Paheavirnsabrahmana. It is
nothing more than a dry list of all the samans that are to be ayiplied
and the stomas that are to be adhibited. It is, then, younger than the
Brahmana but older than the Sutras of Latyayana-Drahyayana. It
must be prior even to the ritualistic authorities as Gautama, Dhanah
jayya, Sandilya and others, whose divergent opinions are often quoted
in the Sutra. — The Ksudrasutra, which sometimes is quoted likewise
as being composed by Masaka, treats of the kamya and prayascitta
1 These Brahmanas are mentioned partly in an older text, viz. the Chandoga
grhyapari^ista (I. 22), known to me only by two MSS., and attributed to Drahya-
yana. I it is very corrupt
cite this passage, pancaikam (this must
although :
mean sdmavidhanam araeyam daivatam sarrhhitopanisadarn
pancavimSarjfh) sadvirjfUam
catvary upaniaada ekam vatp^am ekam tu. tatah param sutrddlni Uakaanani ca , . ,
idatrdni ca, , . .vUcayitvdt etc.
INTRODUCTION, CHAPTER I, § 1. V
rites. arrangement and style are wholly different from that of the
Its
Arseyakalpa proper. Whilst it is certain that the author of the
Arseyakalpa has not been acquainted with the uttararcika, this cannot
as yet be affirmed with equal certainty about the Ksudrasutra.
3. The Kalpanupadasiltra in 2 prapathakas, each
comprising 12 pa^las. This book seems to be an appendix to the
Arseyakalpa (the Kalpasutra) and the Ksudrasutra, which two
works the author often cites without naming them ;
once we find
mentioned the ma.^akam. As this Siitra is known only from one single
ms., and as this ms. is rather corrupt, the text is very difficult to
understand.
4. The Upagranthasiitra in 4 prapathakas. The text
has been published in the Journal “Usa” by vSatyavrata Samasrami,
Calcutta, 1897. It is attributed to Katyaydna, see Sayana on Pane,
br. VI 1. 4.
8 and cp. Weber, “ Vorlesungeii uber altind. Literaturge-
schichte ”2, page 92, note. Tlie first three prapathakas are a kind of
appendix to the Ksudrasutra and to those parts of the Brahmana to
which this Siitra refers. In the Upagranthasiitra the Ksudrasutra is
referred to as Arseyakalpa. The last prapathaka is a separate work
on the pratiluira parts of the samans.
5. The A II u p a d a s u t r a in 10 prapathakas, a kind of
running commentary on the Paficavimsabrahmana. The text, in a
rather bad state, is known to me from three MSS. It cites a great many
Vedic authorities.
6. The Srautasutra ofLatyayanainlO prapatha-
kas, edited together with the commentary of Agnisvamin, by Ananda*
chandra in the Bibliotheca Indica, Calcutta, 1872.
The N i d a 11 a s ii t r a in 10 prapathakas, edited by Satya-
7.
vrata Samasrami in the Journal “ Usa,” Calcutta, 1896. Of this text A.
Weber published the part on vedic metres (I. 1 7) in Indische —
Studien,” Vol. VIII, pages 83-126. The author of this book appears to
have been Patanjali, see Sayana on Pane. br. XIV. 5. 12 tathd nirdlam- :
bakamatd hhagavatd 'patanjalmoktam : saptame ^hany arkah kfiakflo
hhavaty abrdhmanavihitatvdd iti. This quotation is actually found
(without, however, the word arkah, which may have been inserted
for the sake of clearness) in the Nidtoasutra (IV. 7). It is very remark-
VI INTRODUCTION, CHAPTER I, § 1.
able that of the Gautamlya pitrmedha sutra (on which see below §2.)
the last chapter, beginning tad apy aparapakse prdyanam parijihirsitam
hhavati, is said, in a grantha edition of this text, to belong to the
Patafijalanidanasutra, being the 4th khanda of its 5th prapathaka.
We find, indeed, this whole chapter in our text of the Nidanasutra, not,
however, in V.4, From Burnell's Catalogue of a collection
but in IT. 6.
of Skt. MSS. (London, 1870) we gather (on page 55) that a certain
prayogamuktavali quotes among other authorities the Patanjalasakha.
So the author of the Nidanasutra seems to liave been Patanjali. There
are in this Sutra some passages which run parallel to Latyayana-
Drahyayana, without agreeing literally with these passages. Moreover,
our Sutra contains one quotation from the Brahmana that is not to be
traced in this text (III. 12: aiha prama^nhisihtye vadati : himsito
’nvlkseta yam icchet prasrjyamdnam pratyeydd iti). So our text may
have belonged originally neither to the Kauthuma nor to the Ranaya-
niya sakha. Could it have been originally a book of the Bhallavisakha^
cp. Brhaddevata V. 25 and Vasistha Dharmasastra I. 14. 15 : athdpi
bhdllavino niddne gdthdm uddharanti. Or were there two different
Nidanasiitras ? In either case now-a-days this Nidana is reckoned
among the Sutras of the Kauthumas.
8. The Upa nidanasutra in 2 patalas, known to me
only from a South Indian edition in grantha characters (the title of
the little book, in which this treatise and others are contained, runs:
paiicanadavdsta,vyena praydgakulatilakena krsnasvami^rauHsamdkhyena
surind samyak parUodhya, pancanadasthajyotirvildsamudrdksara,^dldydm
mudritd vijante). Even the title of this treatise is, up to now, un-
known. It begins with the same words as the Nidanasutra: athdia,^
chandasdm vicayam vydkhydsydmah, and it treats of the different
metres, first in a general way, then especially for the two arcikas
(purva and aranyaka) ;
the second pa^la begins : atlia rahasyachan-
ddrnsi ; here rahasya is equal to aranyaka.
The Pancavidhasutra in 2 prapSthakas, edited by
9.
R. Simon as 6th fasciculus of the ‘‘Indische Forschungen," Breslau,
1913. It describes in which manner a saman must be divided in its
parts prastava, (udgitha, upadrava), pratihara and nidhana^
:
1 On the separate prastava-, pratihara- and nidhanasiltras see R. Simon,
Pancavidhasutra, Introd. page 6 and Burnell, Introd. to Ars. br. pages xxv sqq.
:
INTRODUCTION, CHAPTER I, § 1 . vii
10. The Rktantra in 5 prapathakas, edited by A. C. Burnell,
Mangalore, 1879 ;
it is also found in the Grantha edition of the
Gramegeyagana mentioned in § 1. a 1. It is a pratisakhya, i.e., a
grammatical treatise which is intended to show how the padas must
change in order to become the real hymnical text. According to
Burnell (Catalogue of a collection of Sanskrit Manuscripts, London
1870, page 41) the last two prapathakas are called Samjhaprakarana ;
this is probably the same as the Sarnjnalaksana mentioned in the
Caranavyuha.
11. The S a m a t a n t r a in 13 prapathakas. It begins svaro
nantyah and is printed (disjectis memhris !) in the grantha edition
of the Veyagana. On this text see Burnell, Ars. br. Introduction,
page XXIV.
12. The Matra 1 a k 8 a n a s ii t r a in 3 khandikas, publish-
ed in the Grantha edition of the Veyagana and in the collection of
Samavedic treatises mentioned under No. 8, on pages 43-50 ;
cp. also
Burnell, a Catalogue, etc., page 43. It begins : athnto hrasvadirghaplu-
tamdtrdny aksarani vydkhydsydmah. It treats of the matras of the
sounds.
13. The S t o b h a n u s a in h a r a in 3 pa^las, in sloka
metre ;
printed in the collection of Samavedic treatises and beginning
ddyantadur^^anastobho vidhdgitesu sdniasu |
pdde pnde nusamhdryas sopdyo
^ nidliane. hhavet ||
See Burnell, Introduction to Sarnhitopanisadbrahmana, page XVI.
14. The G a y a t r a V i d h a n a s u t r a in 3 pa^las, print-
ed in the same collection, pages 50-54. L find this treatise nowhere
mentioned. It treats of the way in which the gayatra chant is to
be applied at the out-of-door laud, (bahispavamanastotra) etc.,
15. The Pu s p a or P h u 1 1 a s u t r a in 10 prapathakas,
edited under the title Samapratisakhya in the journal ‘‘Usa’* by
Satyavrata Samasrami, Calcutta, 1890 and by R. Simon with a very
useful introduction and translation into German in the Abhandlungen
der Bayer. Akad. der Wiss., Klasse, XXIII. Band, III. Abt.,
Miinchen, 1909. This book contains principally the rules for adapt-
ing [uJia) the samans that are given by the gramegeya- and aranye-
geyaganas on other verses than those to which they belong in these
ganas.
Viii INTRODUCTION, CHAPTER I, § 2.
E. The sutras for grhya and vsmarta purpose.
1. The Gobhillyagrhyasutra in 4 prapathakas, edited by
Chandrakanta Tarkalahkara in the Bibliotheca Indica, Calcutta, 1890
and, together with a translation in German by F. Knauer, Dorpat, 1884.
It describes the domestic rites in use amongst the Kauthumas^; the
mantras are those contained in the Mantrabrahmana (see above, c 6).
2. The Karmapradlpa or Katyayanasmrti in
3 prapathakas, edited by Jibananda Vidyasagara in his Dharmasastra-
sarngralia, Calcutta, 1876, vol. IT, page 603 sqq. The first prapathaka
has been separately edited and translated by F. Schrader, Halle a/d. S.,
1889 ;
the second by A. V. Stael Holstein, Halle a d. S., 1900.
3. The Grhyasarngraha in 2 prapathakas, edited in the
edition of Gobhila, by M. Bloomfield in the Journal of the
German Or. Society, vol. XXXV and by Satyavrata Samasrami in the
Journal “ Usa Calcutta, 1891.
4. Minor treatises as the S r a d d h a k a 1 p a, the Sandhya-
s u t r a, the Snanavidhi, all in the edition of Gobhila in the
Bibliotheca Indica.
The Gobhilagrhyakarmaprakasika gives a complete survey of the
texts of the Kauthuraas, which is repeated in the Introduction to my
edition of the Jaiminiyasamhita, page 13. Even now it is not possible
to identify a 1 1 the texts enumerated there.
§ 2. T e X t s o f t h e R a n a y a n i
y a s.
We have, as yet, no certainty about the question whether the
Samhita {i.e., the ganas and the arcikas) and the Pancavinisa- and
Sadvinisa-brahmanas of the Kauthumas were also in use with the
Ranayanlyas precisely in the same form as these books are known to
us. But as it can be proved that the commentator of the Paiicavimsa-
brahmana was a Ranayaniya, and the same may be said about
who commented upon the Arseyakalpa, it is probable that
Varadaraja,
these texts at least were common property of the two snkhas,.
Further, it is certain that they had a different ^rautasutra and
Grhyasutra, the Srautasutra being that of Drahyayana,
1 Tt is striking, that Hemadri in his Sraddhakalpa,
pages 1460, 1468, designates
Gobhila as the RanayanTyasiitrakrt and his Siltra (page 1424) as the
Ranayaniya-
sutra. In the Tarpana of the Kauthumas it is Ranayani who comes first, see
GobhilagrhyaprakaSika, page 113.
INTRODUCTION, CHAPTER II. IX
edited (only partly) by J. N. Reuter with the excellent commentary of
Dhanvin : “The Srautasutra of Drahyayana with the commentary of
Dhanvin, ” Part I, London 1904 (up to XI. 1, but the text was ready
for printing up to XVI. 4 ;
of the last unpublished part, Dr. Reuter was
so kind as to send me the proof -pages). The Sutra of Drahyayana is
nearly identical with that of Latyayana, the only difference is that
Drahyayana has a few sutras more. The Ranayaniyas have also a
different G r h y a s u t r a, ascribed to Kha d i r a, in 4 patalas.
It has been edited (text and English translation) by H. Oldenberg in
the Sacred Books of the East, Vol. XXIX, pagejs 371 sqq. An excellent
Mysore
edition has appeared in the Bibliothecai Samskriia No. 41 of the
collection :
“
The Khadiragrhyasiltra with the commentary of Rudra-
skanda ”, Mysore, 1913. Tho text is bo be found also in a South
Indian edition in Grantha characters. This Grhyasiltra is a mere
recast and abbreviation of the Gobhiliyasutra. One more text can
with some probability be assigned to the Raniiyaniyas, viz., the
D r h y a y a n a g r h y a p a r i s i 8 t a, comprising apparently two
prapathakas. It is known to me in one complete manuscript, whilst
the other contains the first prapathaka and a part of the second.
Whether the G a u t a m a p i tr m cd h as fi t r a, the Gautama-
s mrt i and the G a ii t a m
ad h a rm asa s t r a belonged originally
to a Gautamasakha of the Samaveda, is uncertain.
Chapter 11. On the interrelation and the his-
toric development of the older Sainavedic
texts.
The Sainhita of the Samaveda. then, comprises:
1. Four song- books (gramegeya- and aranyegeyagana, iiha- and
uhyagana).
2. Three collections of verses : the text-books to these song-
books ;
the verses agree on the whole with the verses of the Rksamhita.
The songs, chaunts, samans of the ganas are based or composed on
the verses. From a verse (a rk) a saman is made by musical notation, by
certain changes as stretching of vowels, and repetition of syllables, and
by inserting different sounds and syllables, sometimes whole sentences
or verses. These insertions are called siobhas.
The relation between the purvareika (and araiu^'akasarn-
hita) and uttarareika on the one side and the first two ganas (grame-
and aranyegeyas) on the other side, is clear : with each verse of the
X INTRODUCTION, CHAPTER II
purvarcika corresponds a single chant, a single saman ;
each
of these samans have a name, mostly derived from the name of that
Rsi who is said to have “ seen
the saman and these samans are collect-
ed in the two song-books. The arrangement of the yonis, i.e.,
first
the verses on which the samans are composed, in the purvarcika, is
systematic : first come the verses addressed to Agni, then, those address-
ed to Indra, and then, those addressed to Soma pavamana. Each
group is subdivided according to their metres The uttararcika,
on the other hand, rests on a wliolly different principle and has a
different aim. In this part of the Samhita single verses are not
recorded, but its bulk consists of tristichs or pragathas {ix. two verses :
1. either a brhati or a kakubh ;
2, a satobrhatl ;
in the praxis out of
these two verses are made three, so that practically such a pragatha
is equally a tristich.) We find likewise complexes of 4, 6, 7, 9 and 10
verses. The aim of this collection is purely practical : it contains the
verses on which at the occasion of the several kinds of great sacrifices
the lauds are chanted : on the whole, each first verse of such a tristich
occurs in the purvarcika, this means that the melody (the saman)
which belongs to this verse in the purvarcika, is to be applied on the
whole tristich of the uttararcika. One example will make this clear.
The first verse of the pragatha in the uttararcika 1. 1. 13 (
= vs. 35 of the
continuous numeration), beginning tam vo dasmarn rtisaham, is found
in the purvarcika: 3. 1. 5. 4. (=vs. 236 of the continuous numeration).
To this verse belong, according to the gramegeyagana, five melodies
the last of which is the naudhasa (gram. VI. 1. 37, see Cadcutta edition,
Vol. I, page 487): On this melody, now, the two verses of the uttarar-
cika 35 and 36 (out of which by repetition three verses are made)
must be chanted in the praxis of the Soma-sacrifice : as third ppstha-
laud of the ordinary Agnistoma; these three verses as used in the
praxis are given in the lihagana I. 1. 6 (see Calcutta edition, Vol. Ill,
page 93). But it is a fact that there is a great number of verses
in the uttararcika that have no correspondent verse in the purvarcika
e.gf., the first 18 verses of the uttararcika and many more. This is
explained by the fact that these verses, which all belong to the
morning service (the 'pratahaavana)^ are chanted on the gayatra-melody
which composed on the well known verse addressed to Savitr
is :
varenyam, etc. This melody has been recorded in the deva-
tat savitur
tadhyayabrahmana it is given as an appendix to the editions of the
;
INTRODUCTION, CHAPTER II. XI
gramegeyagana (Ed. Calcutta, Vol. V, page 601). On the other hand,
many yonis (and samans composed on these) are found in the purvar-
cika which have no correspondent verse (and chant) in the uttara-
rcika. This is explained by the fact, that samans are chanted
not only at the great sacrifices of soma, but likewise on many other
occasions : at the establishing of the sacred fires (the agnyadheya) ;
at
the foundation of the high altar of bricks (the agnicayana) ;
at the
pravargya ceremony and on other occasions. These samans were
chanted as solo {parisdman)^ mostly by the Prastotr (Laty. 1. 5. 8 sqq.,
1. 6. 1 sqq., etc.).
About the ii h a g a n a and the ii h y a g a n a the following remarks
may be made. Each of these ganas is divided in 7 parvans 1. dasaratra,
:
2. samvatsara, 3 ekaha, 4. aliina, 5. sattra, 6. prsyascitta, 7. ksudra.
As to their aim, these two ganas precisely correspond with the uttar;v
rcika, they serve the praxis of the soma-sacndfices : the flhagana runs
parallel with the uttararcika and the gramegcya, the nhyagfma with
the aranyakasariihita and the aranyegeyagnna Tlic names themselves
are clear : means
uhati to adapt the ilhagana contains the
melodies of the gramegeya but adapting them and working them
out so as they are to be chanted in the praxis the uhyagana (which ;
word is abbreviated from uharahasyagana, rahasya being another name
for aranyaka), adapting the melodies of tlie aranyegeyagana to the
verses on which they must be chanted in the praxis. It can be proved
with certainty that these two ganas belong to the later strata of the
Samavedic literature ; that they are later than the grame- and aranyc*
geyaganas, later than the Pancavinisabrahmana, later than the Arseya-
and Ksudrakalpa, later than the sutra of Latyayana-Drahyayana,
later even than the Puspasutra. That they are later than and, oven in
their sequence, based on the Arseyakalpa and the Ksudrasutra, can be
proved. The Arseyakalpa describes the gavamayana, the ekalias, the
ahinas and the sattras ;
all the samans to be used on these occasions
occur in the 2nd-— 5th parvans of the uha- and lihyaganas in precisely
the same sequence as in the Arseyakalpa. Eor the chants of the ten-
day-rite, which had been treated fully in the Brahmana. the uha- and
uhyaganas lean on this text. The Ksudrasiltra describes the pra-
yas'eitta and kamya rites : with these run parallel the last two parvans
of the uha and the uhya. That both texts, Arseyakalpa and Ksudra-
sutra, are prior to the uha- and uhyaganas, may be proved by one
:
xii INTRODUCTION, CHAPTER II.
example from each. In the Arseyakalpa IX. : 9. b. we read ausa-
nasyarksu vai&vajyoiimm anlyam yat pra gayateti : the closing chant is
the vaisVajyotisa, chanted on the verses of the ausana, as indicated by
the words pra gnyata The verses of the ausana are SV'. I. 523=11.27
(28) :
pra iu drava etc. ;
on these must be chanted the vaisvajyotisa
belonging to SV I. 534 (pra gdyata). But, as there are likewise vai-
svajyotisa-melodies on other verses, the addition was necessary. Now,
the ilhagana XIX, 1. 7 (Samaveda, ed. Calcutta, Vol. Ill, page 82)
gives the vaisvajyotisa on these verses pra tu drava. If the author of
the Arseyakalpa had been acquainted with the uhagana, his indication
(the vaisvajyotisa) as indicated by the words pra gdyata would have
been wholly superfluous. To prove that the Ksudrasutra also is earlier
than the uhagana, the following example may suffice. Ksudrasutra
I. 6 (No. 30) we read .* anna dyakdmasy end rd ydhi dhiyesita Hi madh-
yamdrn trcasya prabhrtirn kfiva tdsu kdleyam^ i.e., “ for one who is desir-
ous of obtaining food, he should take the middle verse of the tristich
beginning : indrd ydhi dhiyesitah as first and chant on these (so arrang-
ed) verses the kaleya.” The tristich here mentioned is SV. II. 496-498,
its middle verse is the one intended ;
on these verses, but arranged 497,
496, 498, he should chant the kaleya (gramegeyagana VI. 2. 7, ed.
Calc. Vol. I, page 491, composed on SV. I. 237). Now, we find in the
uhagana XXI. 2. 4 (ed. Calc. Vol. V, page 638) the chant precisely
as the author of the Ksudrasutra had prescribed it. Had the author of
the sutra been acquainted with the uhagana, his indication taking
the middle ver.se at the beginning” would have been wholly superfluous.
To prove that neither was the Sutrakara acquainted with the uha-
and uhyaganas, the following proof may be adduced. In the Pan-
cavimsabrahmana it is prescribed at V. 4. 5-6 that the chanters at the
mahavrata-rite must chant the saman called vasisthasya nihava over the
catvala, and that thissaman must be chanted on a verse addressed to
the “All-gods”. As there are many verses addressed to this deity in
the collection of the Samaveda, it is uncertain which verse is to be taken.
The Sutrakara (Laty. III. 9. 12, Drahy. X. I. 11) makes the following
vUve devd iti vasisthasya nihavam uhet, i.e.
precision, “he should :
adapt the vasisthasya nihava to the verse SV. ar. samh. III. 9 ” the ;
saman, composed on SV. I. 313 ; asdvi devam, is given by gramegeya-
gana VIII. 1. 36 (ed. Calc. Vol. I, page 629) ;
the melody on the verse
addressed to the “All-gods” is found in the uhagana IX. 3. 12 (ed.
: ,
INTRODUCTION, CHAPTER II.
Calc. Vol. V, page 602). not possible that the Sutrakara would
It is
have expressed himself as he does, if at his time the Ghagana existed.
Dhanvin, the commentator of Drahyayana, remarks on this last men-
tioned passage Is not the expression :
'
he should adapt '
meaningless, as its (t.e, the saman’s) reading is known (viz. from the
uhagana) ? That is true, but they say the uha (i.e. the iihagana)
is made after the time of this expression (of the Sutrakara’s) ^ —We
have now to prove our assertion that even the Puspasutra is older than
uha- and uhyaganas, an assertion not accepted by all scholars The aim
of this text, in my opinion, is to give the rules for adapting the saraans,
as they are handed down in the grame- and aranyegeyaganas, for
practical use at the sacrifices. This is clearly proved by the last words of
the part, which originally ended the text (VIII. 234) :evam sarvesam esa
vikaravidhir etena prade^enohyak sdmaganah kalpayitavyah.
, Professor
Simon, the learned editor and translator of the sutra, renders these
words as follows: — “ Hiermit sind nun die Veranderungen in alien
(samans) ordnungsgemasz angefiihrt. Nach dieser Darlegung ist es
moglich, die Gesamintheit der zum uhagana gehorenden Samans in der
Praxis zu gebrauohen.’' According to my opinion, the last sentence
should be translated : by means of this indication (this set of rules)
the group of samans (as they are handed down in the grame- and aran-
yegeyaganas) must be adapted (and) made ready (for practical pur-
poses). ’’
It is highly probable that amongst the Samavedic Brahmins
in early times certain rules were established and handed down by oral
tradition for the adaptation (the uha) of the samans in the grame- and
aranyegeyaganas, that these rules were at last collected and arranged
in a book (our Puspasutra), and that afterwards for convenience’s sake
these rules were all brought into action ;
in this manner the two last
books of songs, the two last ganas, arose. So, when we read in the
Nidanasutra (TI. 1) : fsikflah svid uha 3 anrsikrta iti vai khaiv dhuh , . .
rsikrta ity aparam. and in the Jaimininyayamalavistara (IX. 2, 1 — 2) :
uhagrantho 'pauruseyak pauruseyo "tha vdgrimak |
vedasdmaaamdna-tvad vidhudrthatvato ’ntiviah ||
1 The text runs nanu ca nhed iti vacanam anarthakanij taayadhyanasiddhatvatt
:
aatyam etad, vacanottarakdlam uhah krta ity dhtd},
2 Regarding this controversy, see the author’s criticism of Simon’s Pu§-
pasutra in “Deutsche Literaturzeitung ” 1909, No 30; Simon’s paper in the
Journal of the German Or. Soc. vpl. 63, page 731, and the author’s paper ib. vol. 64,
page 347.
xiV INTBODUOTION, OHAPTBR II.
the answer must be even as said in the last part of this ^oka ‘‘The :
”
uhagSna is made by the Rsi’s, so far as it contains the melodies “ sebn
by them, but, on the other hand, it is made by men, so far as it has
been adapted by men.*' With the fact, now, as it seems, clearly
established that these last two ganas are of younger date, the Sama-
vidhanabrahmana also harmonises, where samans are cited from these
two ganas, but only of the first two.
The names of these ganas are now all clear. The gramegeyagana
contains those samans that were studied in the community, the aranye-
geyagana, on the other hand, hands down those samans that, because they
were so very sacred, or, what is nearly the same, from a primitive stand-
point, so very dangerous, were studied in the forest, outside the com-
munity (see especially the exhaustive paper of H. Olden berg on Aranyaka
in Nachrichten der kgl. Ges. der Wiss. zu Gottingen, Phil. -hist. kl. 1915,
page 382 and for the Aranyaka texts of the Samaveda page 392 sqq.).
We now come to a very difficult question, and one which is of
the highest importance not only for a true insight into the historic
development of the older Samavedic texts, but also of great weight
for the explanation ofmany a passage in the Brahmana and the kindred
texts. This question is “ was the purvarcika or was the uttararcika
:
the older part ? " Scholars are at variance. I myself maintained that
the uttararcika must be regarded as prior to the purvarcika, chiefly
on the argument that a collection of verses on which the Samans had
to be chanted (as is the uttararcika) must have been a 'priori older than
a collection of verses that served to register the melodies on which
these verses had to be chanted (as is the purvarcika). Oldenberg,
on the other hand, has made it appear that the purvarcika (together
with the aranyaka part) was the older part, because this part only is
mentioned in the vratas, and, moreover, the uttararcika is nowhere
quoted in the Samavidhanabrahmana. I add to this that even so late a
work as the Atharvaparisis^ mentions (46. 3, 6) as last verse of the
Samaveda the last but one of the purvarcika {viz, Sv. I. 584).
Convinced by Oldenberg' s strong arguments, I thereupon proposed
to formulate the facts thus : that from the oldest times on the chanters
must have had at their disposal a certain collection of tristichs and
pragathas, that served them at the soma-rites for chanting after their
melodies; that this collection might have been the fore-runner of the
uttararcika as it is known to us now-a-days. Oldenberg himself,
INTRODUCTION, OHAPTBE II. XV
who wrote: ‘‘moglich ist es natiirlioh, dasz, als das PurvSrcika
redigiert wurde, ein Kan on der Agnistoma-liturgien schon fixirt war,”
did not materially differ from my view.
The study of the Brahmanas and the kindred texts has now
suggested to me a hypothesis, that perhaps may throw light on
this difficult question. To state it directly at the beginning of my
is my hypothesis
argumentation, this the author of the Brahmana was
:
not acquainted with our uttarSrcika, it did not exist at his time, but
the chanters drew the verses they wanted,
directly from the Rksamhita, and the uttararcika was
composed in later times, in order to have at hand, in the regular
order of the sacrifices, the verses that were wanted.
The facts, on which this thesis is based, are the following.
1. It is expressly stated (see the translation of Paficavimsa-
brahmana IV. 4. I, sqq. with my notes) that in a certain case a great
number of verses had to be taken directly from the Rksamhita. That
the word used here by the three sutras daSatayisu (Sayana periphrases
:
ddMayyam) means “in the ten books of the Rksamhita,*' is proved by
a sentence in the Nidanasdtra (II. 11, see note 4 on Pane. br. VIII. 8.
26) dd^atayenddhydyena as contrasted with ib. II. 2 : chdndasenddhyd^
yena, which must signify: “a chapter of the Samavedasamhita."
This presupposes for the chanters the acquaintance with the Rksamhita
or at least with a part of it, from which their verses were to be taken
directly.
2. The expression samhhdrya to denote a complex of verses to be
taken from different parts of the Veda occurs thrice in the Brahmana:
XI. 1, 6, XVI. 5. 11 and XVIII. 8. 8. This expression is simply
incomprehensible from a Samavedistic standpoint, because in the
uttararcika they are given as a whole, all after one another, but from a
Rgvedistic standpoint they are truly samhhdryd*8.
3. From the passage in the Brahmana IV. 2. 19, where a jarabo-
dhlya-saman is mentioned, to be chanted on SV. 25 (=11. 733-735)
I.
it seems right to infer, that the uttararcika was later than the
Brahmana. If this is true, the Brahmana cannot but have taken his
verses directly from the Rksamhita, The compilator of the uttararcika
may have inserted this triplet, because it occurred in the Brahmana.
4. See also the notes on the Brahmana XI. 7. 3, XIV. 1. 9.
There can, however, be made several objections to this hypothesis.
xvi INTRODUCTION, CHAPTER II.
In the first place, the verses as cited in the Brahmana diverge in not a
few biases, more or less, from the reading presented in our Rksarahitft.
But a fact that, when the author of the Brahmana quotes from the
it is
Rksamhita in general, his citation mostly contains one or more corrup-
tions (see the Brahmana I. 2. 9, I. 7. 6, IX. 2. 22, XXIV. 1. 9). In one
case a change in a verse of the Rksamhita can be proved to be caused
by the ritual (see the note on XI. 5. 1 ). Elsewhere a divergence from
the Rkverse may have been caused by its saman-reading (see XIV. 6. 4).
So the variants may be caused by slovenness, but in part they could be
explained by the surmise that our Brahmana presupposes a recension
of the Rksamhita different from the one known to us (see note 1 on
VI. 10. 14). That some verses are found in the arcika but not in our
Rksamhita might be explained by the conjecture that our Rksamhita
once contained more verses than it now does in its present
recension (see note 2 on VIIT. 1.1, note 1 (end) on XII. 13. 22). But
I am not able to remove all the difficulties that seem to move against
my h^^othesis. I draw the reader’s attention to the puzzle contained
in VIII. 8. 26, SV. II. 62 as against RS. VIII. 98. 9 (here perhaps we
might guess that the compiler of the utbararcika changed the Rk-
verse so as to bring it in accordance with the Brahmana.) A weighty
argument against the hypothesis might be drawn from XII. 1. 9, 10,
XII. 7. 9, 10, XIII. 1. 10-12, XIII. 7. 8>9, where the terms pentastichs,
deoastichs and soon, are used. We may ask here: “ how could we
know which verses are intended, unless it were supposed that the uttara-
rcika existed at the time when the Brahmana was composed ? ” But
perhaps the author of our Brahmana allowed here a free choice, whilst
in later times the compiler of the uttararcika fixed these verses prob-
ably in accordance with the Jaiminiyabrahmana, which, as far as I have
ascertained, states by citing their opening words, which verses had to be
employed. Another difficulty is presented by the passage XIII. 1. 1 a«
compared with ih. 5.
Although, then, all is far from certain, I suppose that now we may
with some measure of probability propose the following development of
the oldest Samavedic literature.
The chanters were acquainted with the Rksamhita, at least with
certain parts of it. From this text they took their verses ^ and on these
1Cp. Oldenbergin the Journal of the German Or. Soc., Vol. XXXVIII, page
441 “ der B'gveda ist zugleich der alteste Saraaveda,” but read in the context
:
this assertion is not equivalent to my hypothesis.
INTRODUCTION, CHAPTER 11. xvii
they chanted the lauds at the sacrifices of soma. In order to facilitate
the study and memorization of this material, a double register was
composed, one of the melodies and one of the verses, on which
the melodies were chanted. The first register they arranged so, that
each time only the first verse of a tristich or a pragatha was taken up,
and this verse was considered as the bearer of the melody. To this
collection were added samans of a different kind, that had to be
chanted by a single Chanter at other occasions. In this manner two
books of songs, two gtoas, arose the one to be studied inside the
:
community: the gramegeyagana, and another to be studied in the
forest, outside the community the aranyegeyagana this book com-
:
;
prised those samans that were the most holy (dangerous). Besides
these song- books arose at the same time the second register the :
arcika (the later purvarcika) and the Sranyaka. Thereupon a BrSh-
mana originated. Baaed on this Brahmana the Arseyakalpa was
composed by Masaka, who described minutely the sacrifices of soma,
but omitted the ten-day-rite, because its detailed description was
already given in the chapters 10-15 of the Brahmana. Based again on
these two books the srautasutra was composed (that of Latyayana-
Drahyayana). Then only the uttararcika was compiled, which contain-
ed the verses of the Rksamhita, arranged in their regular order, so as
they were to be used in the sacrifices. Now, if a Chanter knew by
heart his two ganas and if he knew which verses ought to be adhibited
in any rite, he could bring about all the changes that were necessary for
adapting a melody to a given triplet or pragatha. These rules for
adaptation were then fixed and systematically arranged in a special
book : the Puspasutra. But, in order to have at hand for immediate
use the samans so as they were to be adapted according to the rules of
the Puspasutra, two more books were composed : the adapted song-
books : 1. the uhagana and 2. the uharahasyagana (called by abbrevia-
tion uhyagana) . The first contains ready made for sacrificial use the
samans in their regular order resting on the gramegeyagana, the second
those that rest on the aranyegeyagana. This is according to my view
the history of the oldest Samavedic texts
1The material on which rest ’for the greater part the above given considera-
tions and conclusions is found in the paper of Oldenberg in the Journal of the
German Or. Soc. (Vol. XXXVIII) in a paper: “ De Wording van den Samaveda ”
;
(Versl. an Meded. der. Kon. Ak. v. Wetensch. Afd. Lett. 4e R., Deel IX); in my
xviii INTEODUCTION, CHAPTER III, § 1.
On the PahoavinisabrShmana
Chapter 111.
^1, The relation between the Pahcaviinsa-
brahmana and the JaiminiyabrShmana.
Some remarks must be made, at the beginning, about the JaiminI*
yabrShmana.
The Vedic texts themselves and their commentaries contain a
great number of citations drawn from a SatyayanibrShmana or a 6a-
•
tyayanakam and it has been remarked that the great plurality of these
citations occurs in the text known to u^ as the Jaiminiyabrahmana.
But all the citations from the Satyayanaka are not found literally in the
Jaiminiyabrahmana, and some of these have n o t at all been traced in it.
It is, therefore, probable, that the two Brahmanas, though, on the whole
agreeing, were not wholly alike. Perhaps the original 6atyayanaka,
which is lost to us, was taken over by the Jaiminlyas, either a part
or the whole of it and amplified with other passages.
Now, the Jaiminlya and the Tandyamahabrahmana have much
material in common, which is to be expected a priori, as they treat of
the same matter: the rite of the Saman-chanter and his assistants.
They both contain the description of the Gavamayana (the sacrifice
lasting a year long), the prototype {prakrti) of a one-day-rite (ekaha),
the detailed description of the ten-day-rite which has its place at
the end of a sattra, the description of the various one-day-rites (ekahas)
and of the ahinas (sacrifices of more than one and less than twelve days).
Peculiar to the Pancavim^abrahmana are the contents of the first three
Chapters, for which see below, § 6. But, although the contents of the
two Brahmanas are, on the whole, similar, the two books differ widely
with regard to their diction: the Jaiminiyabrahmana is much more
prolix, whilst the Paficavimsa gives only what is strictly necessary and
often so sketchily that the myths or legends found in it are sometimes
Introduction to the Jaim. br. (Indische Forschungen 2. Heft, 1907, Breslau);
in Oldenberg’s review of this work in G. G. A. 1908, No. 9 ; in the author’s review of
Simon’s PuspasUtra (D.L.Z. 1909, No. 30); in a short notice in the Joum. of the
Germ. Or. Soc., Vol. LXII, page 347 and in a notice in the Vienna Journal (W.
Z,K.M.), Vol. XXII, page 436.
I
my paper ** Over en uit het Jaiminiyabrahmana,” in
See on these citations ;
Meded. der K. Ak. van Wetensoh. 5 e Keeks, Deel. I, page 5 sqq. The
Versl. in.
contents of this paper, which is written in Dutch and therefore inaccessible to
many scholars, are here repeated in a somewhat abbreviated form.
; :;
INTRODUCTION, CHAPTER III, § 1-1a. xix
hardly comprehensible. It is as if the author presupposes that these
myths or legends are known to his readers. This may be caused either
by the fact that there was current a certain cycle of legends and mytlis,
or that the Pancavimsa borrowed them from the other Brahmana the :
Satyayani- or the Jaiminlyabrahmana. In the latter case, the Jaiminlya
must be the older of the two. Now', are there any facts that may make
this last possibility plausible ?
An investigation of this matter must rest on two considerations
(1) on the linguistic facts and (2) on the ritualistic facts, i.e. the
contents.
A. The linguistic facts.
In the Paficavirnsabrahmana we find constantly the locative of
stems in -n with the case sign -i : atmani, carmani^ ahani^ samani once
only dtman in dtman dhaiie, at the side of dtmany adhatta IV. 1. 15. In
the Jaiminlya, on the other hand, the locatives in -n are preponderant
sporadically we find a form in -i (rdjani II. 25, varmani II. 405, vars-
mani II. 376).
In the Patlcavimsa we find without any exception as ending of the
nom. plur. of stems in 4 the classical ending -yah, whilst the Jaiminlya
in this case has mostly the vedic ending 4h\ compare ydvatyah,,
tdvatyah of PBr. IV. 2. 7 with tavatik of JBr. II. 377 ;
visnumatyah
XIII. 3. 1 as against visnuvatih III, 91 ;
pratnavatyah XI. 1. 2 against
pratnavatlh II. 12 ; puroddHnyah XXI. 10. 10 as against puroddHmh II.
287 ;
dpriyah XV. 8. I against dprlh ;
pravatyah XL 5. 1 against pravatih
II. 16; pasthauhyo garbhinyah XVIII. 9. 21 as against pasthauhlh 11.
203, 204 L
The accusative of stems in -u is tanum in PBr, XII. 12, 3 as against
the older vedic form tanvam of JBr. III. 82, 178.
Classical is the form asthtni of PBr. IX. 8. 1, 13 as against asihdni
of JBr. I. 252, 345, 347.
1 No criterium of posteriority or priority is provided by the regular occurrence
of the ending -yah of the gen. -abl. sing, from stems in -a, in the PBr. as
against the ending -ai {-yai} in JBr., see Acta Orientalia Vol. V, page 51. Nor, as
far as I see, can a criterium of this kind be found in the occurrence of datives from
stems in -t, such as gatyaiyVBr. XI. 1. 15, aris^yai XVI. 10. 10, prabhutyai XI.
10. 19 as against the ending -taye which is regular in the JBr. — On anuvyam of
PBr. X. 3.2 as against anuyuvam of the Jaim. hr. op. my Introduction to the
edition of the Kanvtya Satapathabrahma^a, page 51.
XX INTRODUCTION, CHAPTER HI, § 1 A-B.
In the PBr. we meet with yuvam (XXL 1. 1), the classical nom.
dual, whereas the JBr. presents throughout in such cases the older form
in •am.
The vedic pronoun tva occurs several times in the JBr., and per-
haps but once in PBr. (IV. L 2), though here it has become unrecogniz-
able either through faulty sandhi or because the author of the BrShmana
did not acknowledge this form, w^hich perhaps had become obsolete in
his time.
In some verbal forms the PBr. has the younger, classical forms,
as against the vedic forms of the JBr. : dugdhe PBr. XII. 11. 18, duhe
the JBr. more than once; duhate of PBr. is classic, duhre of JBr.
(four times at least) is vedic.
The JBr. has, at least thrice, the adverb known thus far only from the
RksamhitS 05am, whereas the PBr. uses the common ksipra cp. PBr. ;
XII. 13. 23 : etdbhir vd indro vftram alian ; kaipram vd etdbhih pdpmdnam
hantif kaipram vaslydn bhavati, with JBr. I. 205 : etdbhir vd indro
vrtram ahan . . oaam eva dviaantarn bhrdtrvyarri hanty ; oaani ^riyam aSnute
ya evam veda.
From the syntax one fact must be mentioned which, according to
most scholars would be apt to prove definitely the priority of the
Pancavimsa to the Jaiminlyabrahmana, viz,, the use of tense for narra-
tions; the first mentioned text using constantly the imperfect, the
Jaiminlya promiscuously the imperfect and the perfect, though here
also the imperfect prevails. But I am far from convinced that the use
of the imperfect is with certainty to be regarded as pointing to an older
stratum of language.
B. The ritualistic facts.
From the ritual two facts may be adduced which seem to prove
that the Pancavimsa is later than the Jaiminiya. In the description of
the mahSvrata-rite we meet in more than one Brahmana a barbaric
rite, based on animistic views, that an inhabitant of Magadha and
a courtezan should copulate. This rite is ordained in the JBr. (11.
404), but it does not occur in the Paficavimsa, whilst in the
Sankhayanasrautasutra (XVII. 6. 2), which is one of the younger texts,
it is expressly stated that practices of this kind are obsolete and must
be disregarded. In the description of the Gosava the JBr, (11. 113,
see “ das Jaiminlyabrahmana in Auswahl,’’ No. 135) has some prescrip-
INTRODUCTION, CHAPTER III, § 1b-2. XXI
tions that are most barbaric ;
these are not found in the Pahcavimsa
(XIX. 13). Further, it is rather striking, that nowhere in the PBr.
are the ekaha-rites, that may be used for abhicara, mentioned, whilst
the JBr. deals fully with them. Perhaps the author of the PBr. found
these rites too barbaric. In one passage of the JBr. however (II
112, see '
Over en uit het Jaiminlyabrahmana page 26), a certain quasi-
myth is laid in the mouth of a certain Tandya, and this quasi-myth
is found in the PBr. (XX. though in not precisely the same words.
3. 2),
The question Tandya be meant the author, to whom
is: can by this
our Pancavimsabrahmana, which is called also Tandyamahabrahmana,
is attributed ? To me, at least, this conclusion does not seem urgent,
for in the Satapathabrahmana (VI. 1. 2 25) a Tandya likewise is
mentioned, who is cited as an authority for a certain detail in the
agnicayana, a matter ^ien to the department of the Chanters. More-
over, in the passage of the PBr. we note a certain inconsistency :
where the JBr. has Uana deva, i n, Rudra, the PBr. has instead of
this deity the vUve devdk, but the saman by means of which Prajapati
through this deity seeks to retain the cattle, is in both texts the
marglyava, the saman that elsewhere in PBr. (XIV. 9. 12) is brought
into connection with Rudra. Could it possibly be that the author of the
PBr. had in his mind the passage found in our JBr. and that he took
it over, replacing the god Rudra of whom he stood in awe, by another
deity, but, inconsistently, retaining the saman ?
The conclusion at which I arrive, not, however, without some
hesitation, is that the Jaiminlyabrahmana (or the ^atyayanibrahmana,
which must have been so closely related to it) must be older than the
Pancavimsabrahmana and that the author of the last mentioned work
must have been acquainted with the Brahmana of the Jaiminlyas.
However, we must always bear in mind that the whole of the JBr. has
not yet been fully examined. Further proofs 'pro or contra could only
be furnished by a thorough examination of this so bulky work, for which
the time is not yet ripe.
The Pancavimsabrahmana and the vedic
§2.
texts outside the Samaveda.
Some passages seem to prove convincingly that the author of our
Brahmana has been acquainted either with the Kathaka or with the
MaitrAyanisatnhita or with both. See the notes on XVIII. 6.9,10,27
and especially on XXIII. 16. 12.
:
Xxii INTRODUCTION, CHAPTER III, § 2-3.
Whether the ritual of the Kauthumas agrees more with that of the
Aitareyins or with that of the Kausltakins is still a matter to be in-
vestigated.
Of the Sutras it is certain that Apastamba (with Hiranyakesin) leans
on our text, as well as does Kfityayana in his srautasutra. These two
texts have taken from the JBr. their description of the ekShas and
ablnas. The arrangement of the gavfimayana, designated by Apastam-
ba (XXI. 16. 5) as ianiaham, agrees with that of the Kauthumas (see
their Arseyakalpa).
§3. ThePancavimsabrahmana and theSani-
hita of the Kauthumas.
In two instances the Brahmana deviates from the Samhita to
which it is said to attach itself. We read (XI. 4. 4) the verse indram
girhhir havdmahe, whereas the Arcika 236=11. 36) and the Rksamhita
(I.
fVII. 76. 5) read indram girhhir navdmahe. The second instance is found
XV. 1.1, where we meet with the reading akrdnt samudrak parame
vidharman as against the tradition of the Arcika (I. 529=11. 603) and
he Rksamhita (IX. 97.40) akrdnt samudrah prathame vidharman. In
he last instance the Arseyakalpa (see my edition, page 214) sides with
he Brahmana the first instance is uncontrollable in the Arseyakalpa,
;
because the variant does not occur in the first pada. The Nidanasutra
see note I on XI. 4. 4) acknowledges these variants. I am at a loss to
explain this fact satisfactorily. There seem to be two possibilities
cither the Paflcavimsabrahmana refers to# Rksamhita slightly different
from the one known to us, or its author substitutes arbitrarily another
reading to that of the Arcika (or of the Rksamhita), in order to facili-
tate his explanation.
All the chants, all the samans, mentioned in the Pancavimsabrah-
mana occur in the two oldest ganas. But it is not always an easy task
to identify them, because often more than one saman goes under the
same name. Therefore, we have to compare the uha- and the uhyagana
to state with certainty in such cases which sSman is meant by the author
of the Brahmana. But if the present reader is not able to point out in
every case the saman intended by the Brahmana, this is partly his own
fault, Brahmana (without the help of these ganas, which are
because the
proved to be later) itself contains some prescriptions that are of value to
identify the samans. For instance we learn from XII. 11. 28, XIII. 5. 28,
Xlll. 11. 24, etc., that the pavamana-lauds must end in a nidhana (t e.
:
INTRODUCTION, CHAPTER III, § 3-4. XXiii
a saman with a nidhana), that in other cases (see XIV. 11. 39, XV.
5. 37) these lauds must end in ida (t.e. a saman with the word tdd at
the end). Another kind of criterium is that jdmiivam or ''sameness’'
(on this see note 2 on VI, 2. 5) must be avoided. Thus for instance in
the normal Agnistoma the chants of the midday-pavamSna-laud are
the amahlyava ending in nidhana, being nidhanavat,
the raurava ending in idd, being aida,
the yaudhajaya being antarnidhana and Irinidhana^
the ausana being avdra.
Whenever three samans are chanted on one and the same tristich,
the first must be aida, the second svdra, the third nidhanavat. By
noticing these and similar restrictions (as they are given for instance X.
6-12) it must be possible to identify the samans even without the help
of the last two ganas. Sometimes the comparison of the Jaiminiya-
brahmana helps us to state which saman is meant, see t.g. the notes
on IX. 2. 5 and IX. 2. 16.
§4. The Brahmana and the Arseyakalpa.
Masaka, the author of the Arseyakalpa, starts his detailed des-
cription of all the verses and the samans, to be used at the different
rites, with the prescriptions of the Brahmana ;
where this authority failed
him, he had a free hand and partly perhaps took notice also of the
data furnished by the Jaiminiyabrahmana. As the detailed description
of the ten-day-rite was already contained in the Chapters VI — IX. 2 of
the Brahmana, Masaka omitted it. But, though Masaka follows in the
wake of the Brahmana, there are a few discrepancies to be noted. The
Brahmana (IV. 6. 6) states expressly that as opening tristich for the
visuvat-day must be taken the verses beginning vayo ^ukro aydmi te
(SV. 11. 978—980), but the Arseyakalpa (II. s. a) takes a different
tristich, perhaps because anus tubh- verses in the out-of-doors lauds
seemed to him anomalous, cp, theBrahmana 1. c. 8. A second case of
disagreement between, the Brahmana and the Arseyakalpa is found
PBr. IV, 2. 10 (see note 2 on IV. 2. 14), where for the brahman’s
ukthastotra the traikakubha is prescribed, whereas the Arseyakalpa
(I. 1. 6, end) gives the‘saubhara. I c4nnot account for this discrepan-
cy, but it has been noted by the author of the Nidanasutra, who gives
a certain reason why the traikakubha is to be replaced by the sau-
bhara; he regards these samans as optional. The third cAse is PBr
XXL 11. 3. b, where for the ahlna called “ Vasistha’s four-day -rite” the
T , :
XXiv INTRODUCTION, CHAPTER III, § 4-6.
two janitrasamans are ordained this is passed over in silence by Masa-
;
ka (VII. 6). Here it is the Sutrakara, who remarks, that either these
samans are optional, because the Arseyakalpa does not prescribe them,
or that they may be applied on the fourth day.
§5. The Brahmana and the Srautasutra.
With regard to the relation between the Brahmana and the Sutra
of Latyayana there is o n o puzzle. The Brahmana (1.4.1) contains
a certain formula adhvanam adhvapate, etc. About this formula the
:
Sutrakara (Laty. II. 3.1, Drahy. IV. 3.1) remarks, that in case the
Chanters apply the formulas of the Raurukins, they should address
the sun with this formula. Now, according to the Sutrakara this
formula is the first of a whole set. Here lies the puzzle I It is not
probable that the Brahmana, when it gives this mantra adhvanam
adhvapate, implies equally all those other formulas given by the
Sutrakara after that which begins adhvanam adhvapate. This we
must infer from the Jaiminiyabrahmana, where this same formula
occurs and immediately after follows the upasthdna of the dhisnyas
with samrdd asi, etc., just as in the Pancavimsabrahmana. Dhanvin in
his commentary on Drahyayana designates the upasthdna with the
formula's adhvanam adhvapate^ etc. as belonging to another sakha
Sdkhdntanyam upasthdnam. How this is to be explained I fail to see.
In Gobhilagrhs. III. 2.7 a passage is quoted from a Raurukibrahmana,
and Ruruki is enumerated among the ten pravacanaJcartdrah which
^
probably means :
‘‘
composers of a Brahmana.’’
The composition
§6 of the Pahcavimsa-
brahmana.
The Brahmana proper, which begins with Chapter 4, is preceded
by three Chapters, of which the first is certainly not a Brahmana
birt rather a kind of yajussamhitd^ a collection of formulas in prose
which are muttered by the Chanters on different occasions during the
sacrifice of soma. For several reasons it seems probable, that this
Chapter was composed later than the Brahmana, for, if this Chapter
had originally formed a part of the Brahmana, it would not have been
1 The ten are, according to the Gobhilagrhyakarmapraka^ika page 113:
vrmnakat ruruki, Samahahu, agastya, baska^iras,
hhallavi, Mllavi, tandya,
and AmAm.— he exact meaning of pravacana is not wholly certain, cp. Hillebrandt
in Gott. Gel. Anz. 1903, page 948 and Winternitz in the Zeitschrift f. d. Kunde
des Morgenl, vol. XVII, page 290 sqq.
;
INTRODUCTION, CHAPTER III, § 6. XXV
necessary to repeat these mantras without abbreviation, as is the case
with PBr. VI. 5.3 as compared with I. 2.4; VI. 6.10,17 as compared
with I. 2.9; VI. 7.2 which is identical with I. 3.2 and VI. 7.6 which is
the same as I. 3.1. Moreover, there is one yajus (I. 2.7) that occurs in
the Brahmana itself (VI. 6.7) but with a variant :
punantu instead of
aammfjantu. See also note 2 on VI. 6.17. One more fact may be
adduced to prove that this yajussamhita did not originally belong to
the Brahmana. It has already been observed (see note 1 on page XIX)
that the Pancavirnsabrahmana never uses the dative instead of the
genitive-ablative form of stems ending in a, i, u. Now, in the first
Chapter (I. 5.10) we meet with the yajus : dlksayai varnena prajdpatis
tvd yunaktu. If this mantra belonged to our sakha, it would have
run : diksayd vwjnena, etc.
The readers attention may be drawn to a curious reading in
this first Chapter (I. 2.1) beginning: yunaymi te prthivim, etc., not
yunajmi a verse taken from the Rksarphita (III. 2.12) we find at
I. 7.6 cited with the words: samdnam ayman paryeti, not ajman.
These are not misprints, as Bloonfield’s concordance would make
us believe, where the citations are given with yunajmi and ajman.
That it was the original, though faulty reading of our text, is proved
by the Le3^den manuscript, by the citation in Laty. I. 9.11 and by
Sayana’s commentary yunaymi yakdra^ chandasdrthak, yunajmlty evain
:
^dkhdntarapdihak. This other sakha is then probably that of the
Ranayanlyas : the commentator of Masaka, Varadaraja, who was a
Ranayanlya, cites the formula with yunajmi.
The second and third Chapter of our Brahmana describe the
manner in which the various stomas are to be formed, see the intro-
ductory note on the translation of these Chapters. The Jaiminlya-
brahmana has nothing corresponding to this description of the vistuti's.
The rest of the Brahmana, the Brahmana proper, agrees in the
main, as to its contents, with the Jaiminlya. In the treatment of the
ten day-period the PBr. differs from the JBr. In our Brahmana
firstly the verses are explained which are applied in each part of
the sacrifice (first of the bahispavamana, then of the ajyalauds, then of
the midday pavamanalaud, then of the prsthalauds, then of the arbha-
vapavamanalaud, then of the yajfiayajnlya) and then the samans to be
chanted on these verses are treated. The JBr., on other hand, treats
firstly of the verse and, after each verse, of the saman belonging to it.
XXVi INTRODUCTION, CHAPTER III, § 7-8 a.
§7. The name and author oftheBrahmana.
There is in the Pailcavimsabrahmana itself not the least evidence
that the name of its author was T^ndya. The tradition which ascribes
it to this sage is corroborated by such passages as the one quoted
above (in § l.b of this Chapter) from the Jaiminlyabrahmana : tad u
hovaca idrdyah, and such as Apastamba srs. 16.5, 14 where XXL
our BrShmana is cited as tdndyalcam. That Tandy a in later texts was
considered as one of the composers of a Brahmana of the Samaveda
has been noted above (note 1 on page XXIV). Latyayana VII. 10.17
mentions a purdnam tdndam, “ an old Tandabrahmana this book,
about which nothing can be must have been said, different from
our Tandyabrahmana, because Latyayana, when citing this authority,
simply uses the expression :
‘
the Brahmana.’ Oi^ Brahmana is
designated by Agnisvamin on Laty. VI. 9.1, as tdim^pravacana, by
Sayana on RS. VII. 32. 1 as tdrjdakam. In the list given at the end of the
Samavidhanabrahmana it is said that this Samavidhanabrahmana was
handed down by Badarayana to Tandin and Satyayanin. Here then
we have a slightly different name, which is found also in the plural
tandimh to designate the adherents of this sakha of the Samaveda. In
the list of teachers of the Samaveda found in the Vamsabrahmana,
we meet with Vicaksana Tandya.
§8. Linguistic peculiarities of the Pafica*
vimsabrahmana^.
a. Phonologic and morphological peculiari-
ties.
Of the accentuation which, according to Indian tradition, must
have been same kind as that of the Satapathabrahmana ^ there
of the
is no trace; the two Leyden manuscripts that have been compared by
me for the constitution of the text, have no trace of any accent.
Sandhi . — We have already remarked that it is uncertain
whether in tdsdm tvevdbruvan (IV. 1. 2) we have to see a case of irregu-
lar sandhi (tvd(h) eva ahruvan) or the words tdsdm tu eva ahruvan, as
Sayana does. Against the latter explanation the simple partitive^
genitive seems to plead, the first is made acceptable by the parallel
passages from the other Brahmanas.
1 Cp. also Chapter III § 1. a.
2 See page 9 of my Introduction to the KanvTyabrahmana.
; ,
INTRODUCTION, CHAPTER III, § 8 a-6. xxvii
An instance of Rgvedic sandhi is found VIII. 9. 21 : vicicchidivam
amanyata, where the Leyden manuscript has the preferable reading
vicicchidivafh. Noteworthy is the sandhi in dbhy u tu sunvanti (V.
10. 6), cp. Wackernagcl, Skt. gramm. Vol. I, § 207. h.
Noun-inflexion . — It has been remarked above (page XIX,
note 1) that nowhere does the Pancavimsabrahraana use the dative of
stems in a, u with a genitive-ablative function.
The dative of nouns on ti is never taye, but always (with one excep-
tion, oocuring in a formula, IX. 4.6), tyai : gaiyai XI. 1.5, aristyaiXYl.
10.10, prabhutyai XT. 10.19, avaruddhyai II. 5.4, samasiyai II. 6.2,
astrtyai II. 10.5, etc.
For the locative of nouns in n cp. above page XIX.
Striking is the locative jyotau XVI. 10.2.
Note the nora. pa^usihd (not ^sthdh) XVIII. 6.26.
The instrumental of ahan is nowhere ahobhih or ahahhih but
throughout (XV. 2.3, XV. 5.9, XV. 7.6, XVI. 10.3) aharbhih.
Grammatically wrong is vilomdnah^ adjective to rdtrayah XXIII.
19.11.
Verbal-forms. Remarkable aorists are adhinvU IV. 10. 1
ajydsistdm XXI. 1.1 (also in JBr.) and abhyartidhvam VII 8.2;
Bdhtlingk (Petersb. Diet, “in kiirzerer Fassung,'’ Fasc. I, page 110)
would correct abhyarihidhvam he connects it apparently with abhyar-
thayate; we seem right in deriving it from abhyrtlyate.
Conjunctives are not rare. I noted dhinvat, vrScdn, jaydty stavdtai,
ucydtaiy vyavdn, fcchdty dusat, pranaydn (IV. 10.1, VI. 5.12, VII. 2.2,
VIII. 9.21, IX. 1.16, VII. 1.9, VII. 5.6, VIII. 2.10, VIII. 8.1).
Infinitives other than in turn : nirmrjak II. 2 3, nirdahak II. 17.3,
pratisthdpam XII 4.11, praisam XIV. 4.7. Probably handed down
faulty is ndSaknod utpatat VII. 7.17 (in stead of utpatam ?). An infinitive
with a privans is found X. 4.4 asvaptunij an
: inf. abl. is found XIX. 9.5 :
apratisthdtoh.
b. Syntactical peculiaritie.<=i.
Cases. Unheard of and strange is
‘
alam construed with the
genitive instead of the dative :
yo lam prajdydh san prajdm na vindate
XVIII. 5.9 This abnormal construction is probably to be explained in
the following manner : our Brahmana is consistent in using the genitive of
5- and U- stems, where many of the other Brahmanas (especially the JBr.)
use the dative. Our author seems to have a certain aversion for this
XXViii INTRODUCTION, CHAPTER HI, § 8
case form in ""ayal and substitutes here also the genitive. Equally
striking and irregular is the dative dependent on rmmam^ate: tasmai
jdtdyamlmarhsania XIL 10.16, as against the usual locative which occurs
XXIII. 4.2. Probably the locative in tasmin ndtisihetdm (VIL 6,11)
has the same value as the dative. The genitive with udbhinatti XVI.
16.2 is That an accusative of object may be governed by
noteworthy.
a noun, appears from XI. 6.5: anurupa enam; I found a similar con-
struction in JBr. III. Ill dgdmukd enam. Whilst as a rule the other
:
Brahmanas construe stauti, stuvanii with the locative, our Brahmana
uses the instrumental. Among the numerous instances I find only
once the locative (mariUvattsu stuvanti^ IX. 7.2). Two instances of
elliptic duals, although one of them occurs elsewhere as well, may
be noted imau dvdda^au mdsau IV. 1.2 and prajdpaM ca vasatkdraS ca
:
trayastriifh^auVl, 2.5 “the eleventh and twelfth month,’’ “ Prajapati
:
and the Vasat are the 32nd and 33rd.”
Tenses of the verb. That in the Pancavimsabrahmana the
imperfect tense is used for narration, has already been remarked (see
Chapter III, § 1, a, end). Thrice the i^resent tense seems to be used for
narration IV 10. 7, XXIII. 1. 5, XXV. 3. 6. To the perfect forms
usually with strong syllable of reduplication to denote a present
tense (in the manner of the Greek perfect), which are mentioned
by Delbriick in his Altind, Syntax, page 297, belong dna§e (seven
times), dlddya X 5. 2, XIII. 11. 23, XV. 2. 3, dddhdra X. 5. 3, X. 3. 13,
XXII. 28. 6, bheje XX. 16. 1, upadadfAe (with the regular redupli-
cation) XXV. 12. 5. Instead of the imperfect amimdmsanta XII.
10. 15, we would expect the present tense. The same can be said
about vyaucliat XVIII. 9. 8 as contrasted with the present tense
of the Maitrayanisamhita. On the contrary we expect instead of
the present tense sambharanti of IV. 10. 7, the imperfect. A few
times our author uses the aorist, which can be rendered by our
present tense and which is so common in Maitr. Samh. (cp. Delbriick,
Altind. Syntax, page 287), see VI. 9. 2, 3; VIII. 9. 7 ;
XVI. 11, 2;
XXII. 9. 5.
The use of livara. Finally some remarks must be made
about Uvara, It is used regularly II. 2. 3: slaksneva tu vd Uvard
paMn nirmrjak, VII, 7. 6: Uvaram vai rathantaram udgdM caksuh
pramathiioh and XVI. 15. 9: Uvaro yajamdno 'pratisthdtoh. But in
two passages, as has already been remarked by A. Weber (Indische
:
INTRODUCTION, CHAPTER III, § 8 6-1 V. XXIX
Studien, Vol. IX, page 279) we find abnormally Uvara, refering not
to a femininum : sa Uvara paplyan bhavitok IX. 10. 2 ;
here the
manuscript of Leyden reads as the printed text. The other passage
is livarermd bhavitoh IV. 2. 10, i.c., t^vard (fern.!) mwa (nom. pi.
masc.) bhavitoh. We would be tempted to accept an irregular sandhi
Uvard(h) Irma bh., as the passage quoted by S^yana from the ^atyayani-
brahmana (which is identical with Jaim. br. 11. 378) has; irma iva vd
esd hotrdndrn yad acchavako^ yad acchdvdkam anu samtistheierma iva
tudiuvdndk syur iti. But that in Pafic. br. Uvara, fern, sing., may
be correct; though difficult to explain, is proved by the first passage
cited (IX. 10. 2).
Chapter IV. The contents of the Brahman a.
General survey.
Chapter The collection of yajusformulae.
I.
Chapter II and ITI. The vistutis.
Chapter IV and V. The gavam ayana, the sacrifice lasting one
year, the prakrti of all the sattras.
Chapter VI— IX. 2. The jyotistoma, ukthya, atiratra, the prakrtia
of all the ekahas and ahlnas.
Chapter IX 3 — IX. 10. The somaprayascittas.
Chapters X-XV. The twelve-day -rite.
Chapters XVf-XIX. The one-day- rites.
Chaptem XX-XXII. The ahinas.
Chapters XXIII-XXV. The sattras.
Detailed table of contents.
a. The gavam ayana.
IV. 1. Introduction and general remarks.
IV. 2. The “ proceeding oveTnight-fite (prdyamya atiratra).
IV. 3, 4 and 7. The brahman’s chant during the year.
IV. 5. The svarasaman-days.
IV. 6. The visuvat or middle day.
IV. 8. 1-4. The go and ayus days.
IV. —
8.5 IV. 9.23. The ten-day-rite, especially its tenth day with
the mental laud.
IV. 10 —V. 6. The mahavrata.
V. 7 — V. 8. The gaurivita and other samans during the whole year.
XXX INTRODUCTION, CHAPTER IV.
V. 9. The time for the consecration (dlksa) introducing the years-
rite.
V. 10. The years-rite with dismissed day-rites {utsargindm ayana).
b. The jyotistoma, ukthya, atiratra,
VI. 1-2. Origin of the sacrifice and its stomas.
VI. The name agnistoma, jyotistoma.
3.
VI. 4. The special functions of the udgatr : the erection of the
pillar of udumbara wood.
VI. 5— VI. 7.8. Continuation : the placing of the dronakalasa, of
the pressing-stones, of the strainer ;
the pravrta oblations.
Morning service.
VI. 7.9 — VI. The out-of-doors laud.
8.
VI. 9 — VI. 10. The verses of this laud verses).
VII. 1. The saman on which this laud is chanted (gayatra).
VII. 2. The ajya-lauds.
Middav service.
The midday pavamana laud
VII. 3-5. ;
its verses, (Vll. 4),
(metres) and samans (VII. 5).
—
VII. 6 VIIl. 3. The prstha lauds.
VII. 6-7. Rathantara and brhat (1).
VII. 8-9. Vamadevya (2).
VII. 10. Naudhasa and syaita (3).
VIIL 1-2. Variations on these (kdmya),
VIII. 3. Kaleya (4).
Afternoon and night service.
VIII. 4-5. The arbhavapavamana laud ;
its verses (metres) and
stoans.
VIIL The agnistoma laud.
6-7.
VITI. 8-10. The three uktha lauds and their variations.
IX. 1-2. The night-rite: ratriparyayas and twilight laud (sandhi-
stotra),
IX. 3-10, The prayascittas (e.gf. for samsava IX. 4 ;
for somdtireka
IX. 7 ;
for dikaitamarana IX. 8).
;
INTRODUCTION, CHAPTER IV. XXXI
c. The twelve day rite.
X. General remarks about the stomas, verses and chants
X. 6-12 : the different characteristics of the first six days.
XI —XIII. Prsthya six day period of the
twelve day rite.
XL 1-5. First day.
XL 1. Out-of-doors laud.
XL 2. AJya lauds.
XL 3. Midday pavamana laud.
XL 4. Prstha lauds.
XI. 5. Arbhavapavamana laud.
XI- 6-11. Second day.
XT. 6. Out-of-doors laud.
XI 7. Ajya lauds.
XL 8 Midday pavamana laud.
XL 9. Prstha lauds.
XL 10. Arbhavapavamana laud.
XL 11. Uktha lauds.
XII. 1-6. Third day.
XII. 1. Out-of-doors laud.
XII. 2. Ajya lauds.
Xll. 3. Midday pavamana laud,
XIL 4. Prstha lauds.
XIL 5. Arbhavapavamana laud.
XIL 6. Uktha lauds.
XIL 7-13. Fourth day.
XIL 7. Out-of-doors laud.
XIL 8. Ajya lauds.
XIL 9. Midday pavamana laud.
XII. 10. Prstha lauds.
XIL 11. Arbhavapavamana laud.
XIL 12. Uktha lauds.
XIL 13. Sodasin-laud.
XXXll INTRODUCTION, CHAPTER IV.
XIII. 1-6. Fifth day.
Xlll. 1. Out-of-doors laud.
XIIL 2. Ajya lauds.
XIII. 3. Midday pavamaua laud.
XIII. 4. Prstha lauds.
XIII. 5. Arbhavapavamana laud.
Xin. 6. Uktha lauds.
XIII. 7-12. Sixth day.
XIlI. 7. Out-of-doors laud.
XIII. 8. Ajya lauds.
XIII, 9. Midday pavamana laud.
XIII. 10. Prstha lauds.
XIII. 11. Arbhavapavamana laud.
XIII. 12. Uktha lauds.
XIV. 1 — XV. 6. The three Chandoma days.
XIV. 1-6. First Chandoma day (7th day of the ten-day rite).
XIV. 1. Out-of-doors laud.
XIV. 2. Ajya lauds.
XIV. 3. Midday pavamana laud.
•XIV. 4. Prstha laud.
XIV. 5. Arbhavapavamana laud.
XIV. 6. Uktha lauds.
xXIV. 7--12. Second Chandoma day (8th day of the ten-day rite).
XIV. 7. Out-of-doors laud.
XIV. 8. Ajya lauds.
XIV. 9. Midday pavamana laud.
XIV. 10. Prstha lauds.
XIV. 11. Arbhavapavamana laud.
XIV. 12. Uktha lauds.
XV. 1-6. Third Chandoma day (9th day of the ten-day rite).
XV. 1. Out-of-doors laud.
XV. 2. Ajya lauds.
XV. 3. Midday pavamana laud.
INTRODUCTION, CHAPTER IV. xxxiii
XV. 4. Prstha lauds.
XV. 5. Arbhavapavamana laud.
XV. 6. Uktha lauds.
XV. 7-12. Tenth day
XV. 7. Out-of-doors laud.
XV. 8. Ajya lauds.
XV. 9. Mid-day pavamana laud.
XV. 10. Prstha lauds.
XV. 11. Arbhavapavamtoa laud.
XV. 12. Aguistoma laud.
XVI —XIX. 0n e-d ay rites (ekahas).
XV£. 1. Jyotistoma.
XVI. 2. Gostoma.
XVI. 3. Ayusstoma.
XVI. 4. Abhijit.
XVI. 5, 6. Visvajit.
XVI. 7. Sarvajit or Mahavrata.
XVI. 8. First Sahasra.
XVI. 9. Second Sahasra.
XVI. 10. Third Sahasra.
XVI. 11. Fourth Sahasra.
XVI. 12. First Sadyaskra.
XVI. 13. Second Sadyaskra,
XVI. 14. Third Sadyaskra.
XVI. 15. Visvajicchilpa.
XVI. 16. Ekatrika
XVII. 1. First Vratyastoma.
XVII. 2. Second Vratyastoma.
XVII. 3. Third Vratyastoma.
XVII. 4. Fourth Vratyastoma.
XVII. 5, 6. First Agnistut.
XVII. 7 Second Agnis^t.
XVII. 8. Third Agnis^t.
XVII. 9. Fourth Agnistut.
XVIT. 10. Prajapater apurva.
XVII. 11. Brhaspatisava.
XXX iv INTRODUCTION, CHAPTER IV.
XVII, . 12. Sarvasvara.
XVII. 13, 14. Caturmasyas.
XVIII. 1. Upahavya.
XVIII. 2. Rtapeya.
XVIII. 3. Dunasa.
XVIII. 4. Vaisyastoma.
XVIII. 6. Tivrasut.
XVIII. 6, 7. Vajapeya.
XVIII [ 8--11. Rajasuya.
XIX. 1. Raj.
XIX. 2. Viraj.
XIX. 3. Aupasada.
XIX. 4. Punastoma,
XIX. 5, 6. Two Catustomas.
XIX. 7. Udbhid, Valabhid.
XIX. 8, 9. Two Apacitis.
XIX. 10, 11. Two Agne stomas.
XIX. 12. Rsabha.
XIX 13. Gosava.
XIX. 14. Marutstoma.
XIX. 16. Iiidragnyoh kulaya.
XIX. 16. Indrastoma.
XIX. 17. Indragnyo stoma.
XIX. 18, 19. Two Vighanas.
XX— XXII. AMma.
XX. 1. Jyotjstoma-atirStra.
XX. 2. Sarvasto ma-atiratra
XX. 3. Aptoryama.
XX. 4. N avasaptadasa-atiratra.
XX. 5. Visuvat-atiratra.
XX. 6,7. Go- and Ayus-atiratra.
XX. 8,9. Vis va jit and Abhijit as atiratras
XX. 10. Pour Ekastomas.
XX. 11. Angirasftm two day rite.
XX. 12. Caitraratha’s two day rite
XX. 13. Kapivana's two day rite.
INTRODUCTION, CHAPTER IV. XXXV
XX. 14— XXI. 2 Garga’s three day rite.
XXI. 3. Saball sacrifice.
XXI. 4. Three day rite of Horse sacrifice.
XXI. 5. Baida’s three day rite.
XXI. 6. Chandomapavamaria three day rite.
XXI. 7. Antarvasu three day rite.
XXI. 8. Paraka three day rite.
XXI. 9. Atri’s four day rite.
XXL 10. Jamadagni’s four day rite.
XXL 11. Vasistha’s four day rite.
XXI. 12. Visvamitra’s four day rite.
XXI. 13. Abhyasanga five day rite.
XXL 14. Pancasaradiya five day rite.
XXI. 15. Vratamadhya five day rite.
XXII. 1. Six day rite of the Rtus.
XXII. 2. Six day rite for dyuskama.
XXil. 3. Prsthyavalamba six day rite.
XXII. 4. Seven day rite of the Rsis.
XXII. 6 . Seven day rite of Prajapati.
XXII. 6. Seven day rite for pa^ukdma.
XXII. 7. Seven day rite of Jamadagni.
XXIL 8. Seven day rite of Indra.
XXII. 9. Seven day rite of Janaka.
XXII. 10. Prsthyastoma seven day rite.
XXII. 11. Eight day rite.
XXII. 12. Nine day rite of the Gods.
XXIL 13. Nine day rite for paSukdma,
XXII. 14. Trikakubh ten day rite.
XXII. 15. Kusurabinda ton day rite.
XXII. 16. Chandomavat ten day rite.
XXIL 17. Devapuh ten day rite.
XXIL 18. Paundarlka eleven day rite.
XXIII— XXV. S a t t r a s .
XXIII, 1, 2,
. Two thirteen day sattras.
XXIII. 3-5. Three fourteen day sattras.
XXIII. 6-9. Four fifteen day sattras.
XXIII. 10. Sixteen day sattra.
xxxvi INTRODUCTION, CHAPTER IV.
XXIII. 11. Seventeen day sattra.
XXIII. 12-13. Two eighteen day sattras.
XXIII. 14. Twenty day sattra.
XXIII. 15, 16. Two twenty-one day sattras.
XXIII. 17. 18. Twenty-two and twenty-three day sattra
XXIII. 19. Twenty -four day sattras.
XXlil. 20-28. Twenty-four —thirty-two day sattras.
XXIV. 1-3. Three thirty -three day sattras.
XXIV. 4-10. Thirty-four —forty day sattras.
XXIV. 11-17. Seven forty-nine day sattra.
XXIV. 18. Sixty-one day sattra.
XXIV 19. Hundred day sattra.
XXIV. 20. One year’s sattra.
XXV. 1. The ayana of the Adityas.
XXV. 2. The ayana of the Angiras.
XXV. 3. The years sattra of Drfci and Vatavat.
XXV. 4 The years sattra of the Kundapayins.
XXV. 6 . The years sattra of the Tapascits.
XXV. 6. Twelve years sattra.
XXV. 7. Sixty-six years sattra.
XXV. 8. Hundred years sattra*
XXV. 9. Agni’s sahasrasarya.
XXV. 10-12. Three sarasvata ayanas
XXV. 13. Darsadvata ayana.
XXV. 14. Turayana.
XXV. 16. Sattra of the Serpents.
XXV. 16. Three years sattra.
XXV. 17. Thousand years sattra of Prajapati.
XXV. 18. Thousand years sattra of the Visvasrjs.
THE BRAHMANA OF TWENTY FIVE CHAPTERS.
First Chapter.
(The Yajussanihita.)
1. 1 .
1. ‘A great thing thou hast announced unto me, (a thing of)
splendour thou hast announced unto me, (a thing of) glory thou hast
announced unto me, (a thing of) honour thou hast announced unto me,
epjoyment thou hast announced unto me, all thou hast announced unto
me, let it succour me, let it enter into me, may I enjoy it
’
1 Ap. ^rs. X. 1. 4, except the words klptim me 'vocah^ is identical; still more
extensive is the formula according to Baudh. ira. II. 9 ; 38 15-19. The formula
of the Jaiminlyas is different, see Jaim. 4rs. I. 1 : 1. 2. This Yajus is muttered by
the chosen priest, the Udg5tr,rWhen the SomapravSka, the person who announces
the Soma*feast to the priests who are to function, has made his announcement,
see Lilty. I. 1. 10, Drahy. I. 1. 10, Caland- Henry, 1’ Agnistoma, § 6.
2. ‘Let the God go unto the God, let Soma go unto Soma, along
the path of right'
t Cp. Ap 1. c. 6, Baudh. 1. c. According to Laty. I. 1. 20, 21, Drahy. I. 1. 22,
23 these words are spoken by the Udgatr either on the day on which the Soma
is brought or on the day which immediately precedes the Soma-feast proper,
when he goes to the place of sacrifice, making, on leaving his home, first a few
paces in northern direction, even if the place of sacrifice might be situated in any
other direction than the north of his dwelling, cp. O (aland)-H (enry), § 31a. ‘The
God goes unto the God ’is said, because the Udgaty is the earthly representant of
the God Parjanya.’
’
3. Leaving behind what is amiss
I According to Laty. T. 1. 22, Drahy. 1. 1. 24 he has to mutter these words after
he has gone far (durarp vrajitva), Le, after he has gone over a certain longer
distance from his dwelling, because in this case it is possible that he might tread on
some inauspicious place tadanhn aprayatade^abhikramanady avarjanlyam
: syat,
thus the commentator Dhanvin.
4. Badvan by name
‘
art thou, the way along which Soma goes ;
may I come unto Soma ’
1 According to Laty. I. 1. 24 and Drahy. I. 1. 25, he has to mutter these words
after he has taken the path which leads to the sacrificial ground. The meaning of
:
2 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
badvan is unknown. Ap. (X. 1. 5) has padva and thus also one MS. of the text of
Drahyayaipia and the commentator on it. According to Sayana it is to be derived
from the root bad sthairye and means ;
*
solid, firm
5. *
O ye Fathers, bhuh 1 0 ye Fathers, bhuh ! 0 ye Fathers,
bhuk*\
I According to Laty.
I. 1. 24, Drahy. I. 1. c. this formula is to be muttered
by the Udgatf when, being about to enter the mahavedi, he treads on its northern
border, whilst looking southward (towards the region of the deceased, the Fathers).
Equally Ap. 1. c. 7. The yajus is repeated thrice because the Fathers are threefold
father, grand-father and great-grand-father (Commentary).
6. ‘
0 manly minded one ! may I, lifting on high, look on thee
that art lifting on high '
^
1 According to the Siitrakaras (Laty. I. B. 1, Drahy. II. 4, 1) the Chanters have
to mutter this formula whilst the Adhvaryu erects the sacrificial post destined for
the binding. of the animal victim, cp. Schwab, das altindische Tieropfer § 43, C. H,
§ 106 f.
“ Through elay soft (art thou), the ford of the Gods, the vedi
7.
”
art thou do not hurt me ;
1 The SutrakSras (Laty. I. 9.2, Drahy. Ill 1.2) ordain that, when the Hotr has
finished his morning litany, the three Chanters have to enter the mahavedi whilst
muttering thi^ formula, cp. C. H. § 124. Sayana seems to take mrda as an adjective
of clay.’
8. '‘The head of Visnu art thou, bestowing glory, bestow glory
upon me’’
t Laty. I. 9.8,9 and Drahy. III. 1.8,9 prescribe that after the Adhvaryu
who enters the havirdhana-shed with the vasatlvarl- water, the Chanters enter this
shed, having touched (with their right hand) the raratya. The rara\ya or rara\l is
a kind of ornament made of grass, and fixed above the entrance of the havirdhSna
(cp. C. H. § 126.0).
9. “ For sap, for pith, for long life and for health ” ^
t This yajus they mutter (LSty. I.c. Drahy. whilst entering the
10, l.c. 10)
havirdhana-shed, cp. C. H. l.c.
I. 2.
1. “I yoke on thy behalf the earth together with Agni. I yoke
the voice together with Surya. Yoked on thy behalf is the wind
together with the intermediate region. Ybked are the three disunited
ones of Surya ” ^
2. 1.— r. 2. 6. 3
1 Cp. TS. III. 1, 6. b :
yunajmi te prthivlm jyotif^a saha, yimajmi vayum
antariksena te vacam saha auryena te, yuaajmi Hero viprcah suryasya
saha, yunajmi
te. The meaning of vimrj and viprc is imknown. Sayana (on TS.) refers to the three
offering spoons juhu, upabhrt, sruva. Sayana (on PB.) seems to read vibhrjah
(bharjane). On the curious yunaymi cp. Introduction, Chapter III § 6. — According
to Laty.'I. 9. 14 sqq., Drahy. III. 1. 10 sqq. the Chanters extend, repeating this
formula, their arms between the two shafts of the Soma cart and, without lifting
their heals {i.e. standing on their level soles) touch with their hands the quantity of
Soma which has been meted out for the morning pressing or, in case the Soma has
not yet been divided, over the whole quantity of it. If they cannot reach the
Soma, they must extend their hands only over the place and mutter the formula.
2. “ On the seat of righteousness I sit down
t According to the Sutrakaras (L5ty. I. 9. 14-17, Drahy. III. 1. 13-15
the Chanters should then pass on and sit down behind the right (the southern)
havirdhana-cart, muttering this formula. Here they should mutter the verses, on
which afterwards the out-of-doors laud (the bahispavamanastotra) will be chanted,
cp. C. H. § 125. 0.
3. The vessel of righteousness art thou ''
^
1 Muttering this formula the Chanters (Lftty. 1. c. 20, Drahy. 1. c. 18) should lay
hold of the dronakalala, cp. C. H. § 130.
4. “ Of the lord of the forest {i.e. of wood) art thou, of Brhaspati
art thou, of Prajapati art thou, the head of Prajapati art thou, the
surviving vessel ^ art thou ;
here I push myself forward for the sake
”
of glory and spiritual lustre
t See VI. 5. 1, where it is said that Prajapati survived the cutting off of his head :
the drooakala^a. 2 Muttering this formula, the Chanters push the dronakala^a
forward, in an easterly direction.
5. Ye children of Marut dwellings of the W aters, summits of the
mountains, swift falcons, through your voice lead Indra hither, through
your noise expel disease. Yoked (as horses-joined) are ye, draw ” 1
^
1 maruto riap^tah, TBr. III. 7.9.1 (cp. Ap. XII. 3. 2) has prayuto. napatarah,
which may be a corruption of prayuto naptarah, cp. Jaira-br. 1. 79: prayuto
napatafy prayutah seems to be the genitive of a substantive prayut. 2 The Sutra-
;
karas (Laty. I. 10.4, Drahy. III. 2. 6) prescribe (following probably the ritual of
the Jaiminlyas : saipmukhan gravnah krtvabhimrSati, JBr. I. 79) that the Chanters,
with this formula, touch the pressing stones after they have been put in order on the
leather, cp. below note 3 on VI 6. 6.
6. “ Here I push this^ saorificer on cattle (i.e. I make this sacri:
^
ficer a possessor of cattle) and myself on cattle and spiritual lustre.”
’
4 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 With regard to the text of Laty. and Drahy., where we read imam instead of
awwm, and Sayana’s remark imam iti keadun citpa^hah, I presume that our text is
:
to be read, idam aham imam yajamdnam. 2 Xhe Chanters, muttering this formula,
push the dronakala^a forward on the pressing stones (Laty. I. 10. 6, Drahy.
in. 2. 7).
7 ‘Let the Vasus wipe thee off with the Gayatrl metre, let the
Rudras wipe thee off with the Tristubh metre, let the Adityas wipe
’
thee off with the Jagatl metre
1 Cp. VI. 6.7 and Introduction Chapter III § 6.— According to Laty. 1. 10.18,
Drahy. II. 2.22 the Udgatr has to wipe oH by means of the daiapavitra, whilst
muttering these formulas, the dronakalaAa, first its lower part, then its middle and,
lastly, its upper part.
8. ‘The strainer, 0 Brahmanaspati, is stretched out; surpassing
itsmembers thou goest around it on all sides. No creature whose body
has not been heated and who is raw, reaches it, but the cooked ones,
who draw, have reached it ^ '
1 On the meaning of the verse (cp. Rs. IX. 83.1), which is not entirely clear, cp.
C.H. § 130. 5.“-The ver.se accompanies the act of the Chanters, when they stretch
the strainer on the dronakala^a, cp. C.H. § 130.
9, *Let the clear Goddess Prayer go forward from us as a chariot
well carpentered and swift; for my long life become thou strained,
for my glory become thou strained. Of Earth and Sky the origin they
know, let hear the waters that flow down. Sing thou, 0 Soma, here
as Chanter, for my long life, for my spiritual lustre, for the weal of the
’
saorificer, for the reign of so and so
1 In thi.s quasi-yajus are contained two Rkverses VII. 34.1 and 2. The
ablative janitrat which is incomprehensible has been rendered as if (as in the Rs.)
it were janitram . —These words are to be muttered by the Udgati* when the Soma is
flowing in a continuous jet through the pavitra. (Laty. I. 10.21, Drahy. III. 2.29)
cp. C. H, § 131.
I. 3.
1 .
‘
Bekura by name art thou, acceptable to the Gods. Obeisance
to the voice, obeisance to the Lord of the Voice ! 0 Goddess Voice,
what from thy voice is the most sweet, therein place me. To SarasvatJ,
svaha !
2. ‘
Let the Sun protect me from calamities from the side of
heaven, the Wind from the side of the intermediate region, the Fire
from the side of the earth, svaha !
I. 3. 2.-1. 3. 8. 5
1 These two formulas accompany the oblations (Laty. 1. 11*9, Drahy. III. 3. 17)
which are offered by each of the Chanters successively as their pravrtahomas^ cp.
C.H. § 134 c, page 170, and cp. VI. 7. 1*6.
3. ‘What Soma-weapon of malignant ones shall go up to-day,
let Varuna blow them away by means of the bow of Visilkuha
^ Cp. A^v. i§r.s. V. 3.22, Ath. Samh. I. 20. 2.—- The Sutrakaras (Laty. J. 11. 17,
Drahy. III. 3.26, and cp. C. H. § 134. c. end) prescribe that the Chanters on their way
to the QStava (the place, where the out-of-doors laud is about to be chanted) throw
away, whilst muttering this formula, in a southerly direction from their left
some blades
hand 5. of grass that they have previously taken.
4. ‘
With myself, with my progeny, with my cattle, thereby T
pacify thought (and) speech
1 The pun is in the word prasidami which means also; ‘
1 take my seat.’---
Muttering this formula the Chanters take their seat on the astava, Laty. I. 11. 18,
Drahy. III. 3. 27, C.H. § 134. d, page 173.
* ‘
With Agni’s brilliancy, with Indra’s vigour, with Surya’s
splendour let Brhaspati yoke thee for the Gods, for out-breathing.
Let Agni yoke the stoma with fervour, in order to convey the sacrifice,
let Indra put vigour (into it). Let the wishes of the Sacrificer be
efficacious’ ^
1 Muttering this formula the Udgatr, having received from the Prastotr a
‘
bundle of grass (the prastara) and stroking the calf of his right leg with it, * yokes
(brings into action) the laud, the stotra, Laty L 12. I 2, Drahy. HI. 4. 16-17,
cp. C.H. § 134. f., page 175.
6. ‘
Food J shall make, food there will be^ food I will create
1 Read annam bhavi^yati instead of annam pravisyami, cp. § 7, The yajus is
much longer in JBr. I. 88.
2 Immediately afterwards the TJdgatj- mutters this formula, Laty. 1. c. 3,
Drahy. 1. c. 3, C. H. 1 c.
7. ‘I have made food, food has come into existence, I have
’
created food
1 This formula is to be muttered after the completion of the stotra, Laty. 1. c.
12, Drahy. 1. c. 26, C. H. § 134 h,, page 181.
8. ‘
A falcon art thou with the Gayatrl for metre. I hold on to
thee, bring me safely across. May the laud of the laud come unto me.
Joined with Indra may we win, may we enjoy progeny and life-sap’
1 This yajus the Udgatr should cause the Sacrificer to mutter over the bundle
of grass, Laty. 1. c. 13, Drahy. 1. c. 27.
—
6 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
9. ‘
W ith splendour, with milk, with heat have we united
ourselves, with propitious thought, with insight, and with the true
(essences) of mind, in order that I may speak to you what is most wel-
come. May I be Indra to your view, Surya to your eye, Vata (wind)
to your breathing, Soma to your smell, priesthood to your nobility
1 With this formula are addressed, by the XJdgatj*, the persons who as specta-
tors or assistant-chanters have attended to the laud, Laty. 1. c. 15, Drahy. 1.
c. 29, C. H. 1. c. —The last words must mean : may I become a purohita to you as
far as you are keatriyas.
10. ‘
Obeisance to the Gandharva, whose words go in all direc-
tions. Lustre bestowing art thou, bring me unto lustre
t These words he addresses to the sun, Laty. 1. c. 16, Drahy. 1. c. 30, C. H.
1. c.
I. 4.
1. *
0 Lord of the paths, may well-being fall to my share on this
path, that leadeth unto the gods ’L
1 According to the Sutrakaras (Laty. IT. 3. 1, Drahy. IV. 3. 1) this formula is
to be addressed to Aditya, the Sun. — On thisyajus seethe remarks in the introduct-
ion, Chapter III § 6.
2-14. ‘
All-ruling Krsanu art thou. —Tutha art thou, nourishing
the people. — The cloud art thou hurrying forward. —The intangible art
thou, preparing the sacrificial —The penetrating, forward bearing gift.
art thou, — The —The
vehicle art thou, conveying the sacrificial gift.
pleasant, the wise one art thou. —^Tutha art thou, the omniscient.
UsiJ art thou, the wise one. — Anghari art thou, Bambhari. — The one
affording protection and worship art thou. — The clean one, the purifier
art thou. — Thou art the one, whose law the holy order, whose light is
is the Heaven. — The ocean art thou, encompassing all.—-Ahi Budhnya
art thou. — The one-footed A]a art thou. — Sagaras the Budhnya art
thou. — The Kavya art thou, conveying the Kavya'L
1 These formulas are addressed by the Chanters resp. to the Shavaniya-
fire, the astava, the catvala, the 6amitra-fire , the agnldhriya, the dhis^iya of the
Hotr, of the MaitrSvaruna, of the Brahmanacchamsrii, of the Potr, of the Nestf, of
the Acchavaka, to the marjallya, the pillar of udumbara wood, the seat of
the Brahman, the old gArhapatya, the <lalamukbtya, the daksinagni and the sou-
them border of the mahavedi, see Laty. II. 2. 12 —26, Drahy. IV. 2, 3 — 16. and
cp. C. H. § 142 (i), k, 1, pages 193, 194.
I. 4. 15.— I. 5. 6. 7
15. ‘Protect me, Fires, by means of your terrible edge, convey
me ! Obeisance to you ! Do not hurt me
I According to the SCitrakaraa (Laty. II. 2. 26, Drahy. IV. 2. 17 and cp, C. H.
page 194) the Chanters address with this formula all the localities (fires and
hearths), that have been addressed already separately. I take piprta as imprt. to
piparti; anika reminds us of Agni as compared to a part of the arrow (at the
upasad’s).
I. 5.
1. ‘The doors of the divine Order ye are, do not pinch me
t With the first half of this formula they touch the two western door-posts of
the sadas and with the second half they enter the sadas, Laty. II. 3.9, Drahy. IV.
3. 10, cp. C. H. page 194.
2. ‘
Obeisance to the easterly seated friends, obeisance to the
westerly seated ones
1 Muttering this formula the Chanters take their seat to the north of the pillar
of udumbara wood, Laty. II. 3. 10, Drahy. IV. 3. 11. cp. C. H. page 194.
3. ‘A men-beholding falcon (art thou), with the eye of Agni I
look at upon thee
1 This formula is addressed to the Soma in the cup {camasa) by the Chanters,
when looking upon it before drinking of it, Laty. II. 5. 5, Drahy. V. 1. 5, cp.
C. H. § 147. d, page 219.
4. ‘
Of thee, o Soma, that art drunk by Indra, of thee that
containest vigour, that hast the Gayatrl for metre, that art accom*
panied by thy whole troop, that art invited, I partake, being accom-
panied by my whole troop and having been invited
1 This formula is destined for the drinking of the Soma during the morning
service, Laty. Drahy. U. cc., cp. C. H. 1. c.
5. ‘
Standing upright go up to the seven seers. Drunk by Indra,
o Lord of the Word, mount to the seven Priests. Keep thy place, do
not descend downward
1 An exaggerated way of expres.sing the wish, that the Soma may not cause
diarrhoea! The formula is muttered by the Chanters whilst, after having partaken
of the Soma, they wipe their mouths, Laty. 1. c. 6, Drahy. 1. c. 0 and cp. C. H.
1. c.
6. ‘0 Soma, enjoy thyself in my heart our father art thou,
o august one ! Do not hurt me
^ As so often, ‘heart’ is equal to ‘stomach’.
2 Muttering this formula they touch their ‘
heart, Laty. 1. c ,
Drahy 1. c. 7, cp.
C. H. 1. c.
8 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
7. ‘By our praises, o Soma, we strengthen thee, we that know
the (right) words. Enter into us and be merciful
1 The Chanters with this verse (Bs- 1- 91. 11) touch their navel, Laty. 1. c.,
Drahy. 1. c. 8, cp. C. H. 1. c.
8. ‘
Swell thou ! Let manly power gather in thee from all sides, o
Soma. Be thou in the gathering of strength
^ With this verse (^s. 1. 91. 16) the Pratihartf performs the so-called apyayana
rite, Laty. 1. c. 9, Drahy. 1. c. 10, cp. C. H. § 147. c.
9. ‘
Of thee, 0 Soma, that art drunk by the nearest, by the Urva
(and) the Kavya-fathers, of thee that art sweet, that art Narasamsa,
that art accompanied by thy whole troop, that art invited, I partake,
being accompanied by my whole troop and having been invited
1 With this formula the Chanters partake of the Naradamsa-cups, twice during
the morning service, with the word :
‘ nearest’, twice at the midday service with
the word ‘
Orva’, once at the afternoon service with the word ‘
Kavya’, see Laty.
II. 5.14, Drahy. V. 1. 18 and cp. C. H. §§ 153, 197, 236; cp. also Vaitanasutra
XIX. 20 with the note of the German translation of the author (page 53). — t7rm
is the designation of the Pitaras at the midday service in the PBr. (but Sayana has
aurva) and the Jaiminlya texts, aurva in Laty. and Drahyayana. Difference of
(S&kha ?
10. ‘
With the colour of consecration, the form of ascetism, the
greatness of mind, the power of speech, let Prajapati yoke thee, for
ofiPspring and in-breathing
1 According to Laty. II. 5. 20, Drahy. V. 1. 25 this yajus contains four formu-
las (1. dlksayai varnena prajapatis tva yunaktu prajabhyo 'pan^ya) 2. tapaso rupe^
flap. t. y. prajUbhyo ’panaya; 3. manaao mdhimna, etc. ; 4. vaco vibhutya. ,'panaya),
each of which serves for ^ yoking ’
(
i,e. ‘ setting into action ’) the four avarti lauds
{viz. the four ajyas, the four pfsthas and the yajfiiayajfilya stotra) : all the stotras
with the exception of the first in each savana : the^ pavamanastotras (bahispa-
vamana, madhyandinapavamana and arbhavapavamana). For the first of
these three is destined the formula PBr. I. 3. 5, for the second PBr. I. 5. 11, for
the third PBr. I. 5. 14.— Cp. C. H. § 155 page 237.
11. ‘
Let Vayu yoke the stoma with the mind, in order to convey
the sacrifice, let Indra put vigour (into it) ;
let the wishes of the Saori-
ficer be efficacious ^ ’
1 This is the formula (a variant of I. *3. 5) which is used for ‘yoking’ the
midday -pavamana laud, Laty. II. 1, 2, Drahy. IV. 1. 1, cp. C. H. § 178 a, page
279.
r. 5. 12.— I. 5. 17. 9
12. *
A male art thou with the Tristiibh for metre. I hold on to
thee, bring me safely across. May the laud of the laud come unto
me. Joined with Indra may we win. May we enjoy progeny and life-
sap
1 This formula, a variant of 1. 3. 8 is destined to be muttered at the same
occasion as the cited yajus, but during the midday -service, Laty. 11. 1. 5, Drahy.
IV. 1. 6, cp. C. H. § 178. c.
13. ‘Of thee, o Soma, that art drunk by Indra, of thee that
containest vigour, that hast the Tristubh for metre, that art accom-
panied by thy whole troop, that art invited, I partake, being accom-
panied by my whole troop and having been invited
1 This formula, a variant of I. 5. 4, is used at the midday -service at the same
occasion, Laty. IT. 6. 5, Drahy. V. 1.5, cp. C. H. § 189. a.
14. ‘
Let Surya yoke the stoma with the word in order to convey
the sacrifice ;
let Indra put vigour (into it) ;
let the wishes of the Sacri-
ficer be efficacious
1 This formula, a variant again of I. 3. 5. b (cp. I. 5. 11), is used at the
* yoking’ of the arbhavapavamanalaud, Laty. IJ. 1. 1, Drahy. IV. 1. 1, cp. C. H. §
221. a,
15. ‘Svara art thou, Gaya art thou, with the Jagati for metre. I
hold on to thee, bring me safely across. May the laud of the laud
come unto me. Joined with Indra may we win, may we enjoy progeny
and life-sap
1 This formula, a variant of I. 3. 8 (cp. I. 5. 12), serves at the evening-service,
Laty. II. 1. 5, Drahy, IV. 1. 6, cp. C. H. § 221. c.
16. “ Of thee, o Soma, that art drunk by Indra, of thee that con-
tainest vigour, that hast the Jagati for metre, that art accompanied
by thy whole troop, that art invited, I partake, being accompanied by
my whole troop and having been invited ’h
1 A variant to I. 5. 4 (
cp. I. 5. 13), used as hhaksanamantra during the third
service.
17. ‘Long life (hath been put) into my my breath, breath into
mind, into the Rk verse that bestoweth long life — My mind that hath
gone unto Yama or hath not fled away, that, through King Soma we
put again into ourselves
1 Instead of the incomprehensible ayupatnyam rci we ought to read (cp. Jaim.
hr. 1. 167 and Jaim. ^rs. 19 : 23. 11 : dyusmatya rco md chaitsi) dyusmatydm rci.
10 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
^ Muttering this formula the Chanters, one after another, look down upon the
mess of boiled rice destined for Soma, L5ty. H. 10. 7, 8, Drahy. VI. 2. 6, 7, op.
C. H. §267. b, page 365.
18. My mind that hath gone far away unto Yama Vivasvat’s
son, make thou return it again unto me, that 1 may live and not die,
and that I may be unhurt
I The tenth day of the twelve day rite he\ng ananustubha (Baudh. ^rs. XVI.
6: 252. 10), and PBr. I. 5. 17 being an Anustubh, the verse cited under 1. 5. 17 is
replaced on this day by the one given under 1. 5. IS (identical with Rs. X. 60. 10),
which is a Pankti, thus according to the eke of Laty. II. 10. 9, DrShy. VI. 2. 9.
19. ‘The endless (sharpness of) sight through which, forsooth,
having spied around, he won the race, through which (he overcame) the
falcon, the well-winged bird of prey^, the (sharpness of) sight which
they say is in Aditi, let the men-beholding Soma put that into me’^.
1 i/enahyajim may be yena hy ajirn^yena hy Sjim or yena a hi. , , ,ajayad.
Jaim. :
yena hy djim . — About a race won by Soma through his farsightedness
nothing is known, in the other Vedic texts it is Soma who is stolen by the eagle, no
eagle is overcome by Soma.
2 The formula accompanies the act of the Chanters when they smear on their
©yes the butter from the Soma oaru, Laty. II. 10. 11, cp. C. H. § 237, b.
I. 6.
1. ‘Let loose is the might of Indra. Of thee, o Soma, that hast
been drunk by Indra, that containest vigour, that hast the Anustubh for
metre, that art accompanied by the fallow (steeds), that art accompanied
by thy whole tro op, that hast been invited, I partake, being accompanied
by my whole troop, having been invited L ’
1 According to Laty. III. 1. 18. a and Drahy. VII. 1. 17, this is the formula
which is muttered by the Chanters before partaking of the soda^in-graha at a sattra.
2. ‘
Of thee, o Soma, that hast been drunk by Indra, that contain-
est vigour, that hast the Anustubh for metre, that art accompanied
by thy whole troop, that hast been invited, I partake, being accom-
panied by my whole troop, having been invited
1 This formula they mutter before partaking of the sodasin-graha, in case the
stotra has been sung oh verses in which no mention is made of the bay (steeds),
LSty. 1. 0. b, DrShy. 1. o. 18. .
3. ‘Thou art the $tuta, (ie. the stotra completed) of the stuta,
filled with strength, with ihilk. May the laud of the^Jaud come unto
I. 6. 3.—I. 6. 8. 11
me, joined with Indra may we win, may we enjoy progeny and
life-sap ’
^
1 According to LSty. II. 6. 12, Drahy. V. 2. 19 (and cp. e,g. C. H. §155 s. f.)
the Udgatr causes the Sacrificer to mutter this formula after each avar^i-stotra (i.e.)
after all the lauds exc. the pavamana lauds.
4. ‘
Of thou, o divine Soma, to whom has been offered with
formulas, who hast been chanted in lauds, who hast been praised in
verses, who hast been standing over the day, of the Soma-draught that
giveth horses and cows, after thou hast been invited, I partake, having
’
been invited
1 This is the formula for partaking of tho Soma after a twilight laud
{sandhistotra)^ Laty. ITT. 1. 27, DrShy. VII. 1. 28.
5. *
On the place of sacred order, o divine Stoma, in the home
of Visnu I unyoke thee. 0 divine Stoma, thou hast reached this
(moment of the sacrifice) without spilling^, may we reach, a firm
*
support
1 If anavakaram may be taking as a gerund of avakirati with a privativum.
2 xA.ccording to the Sutrakaras (Laty. IT. 11. 1, Drahy. VI. 3. 4, cp. C. H. §245)
the Chanters * unyoke ’
Stoma whilst muttering
the this formula, at the end of the
third service, after all the lauds have been chanted.
6. ‘
0 Soma, come hither ;
follow me, o Soma, out of the sadas
’
together with vigour
1 Muttering this formula the Chanters, after the completion of the hariyo-
jana-oblations, leave the sadas by the western gate, Laty. TI. 11. 6, Drahy. VI.
3. 12, cp. C. H. § 247. c.
7. ‘ Well thriving art thou, the best ray of light, the meeting
place of the Gods, the sorcerer of the Gods ^ ;
by which manifestation
thou quickenest the brahman, thereby quicken me, thereby generate
me ;
make me shine out
’
1 devdndm ydtuh. Kath. XXXVII. 14: 94. 13 ifc is narrated how the Gods
saw the devayatu and the hrahmayatUy who freed them from the Asuras.
2 Immediately after the action mentioned in the note on the preceding §, the
Chanters address with this formula the ^un, or, if the sun has set, the garhapatya •
fire (t.c. the salamukhiya), Laty. II. 11. 8, Drahy. VI. 3. 14, cp. C. H 1. c.
8. ‘
The flower of the Waters art thou, the sap of the plants, the
offering most beloved to Indra, svaha ’
12 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Immediately after this they make two offerings into the agnidhriya-fire, the
first with this formula, the second with simple avahay Laty. 1. c. 9, DrShy. 1. o. 15,
cp. C. H. 1. c.
9. ‘
Of thee, o divine Soma, that art destined for the two fallow
(steeds of Indra), of thee to whom has been offered with formulas, of
thee that hast been chanted in lauds, that hast been praised in
verses, of the Soma-draught that giveth horses and cows, after thou hast
been invited, I partake, having been invited ^ ’
1 This is the formula with which the Chanters smell at the grains of which a
part has been offered to Indra accompanied by the two fallow steeds, Laty. TI.
11, 12, Drahy. VL 3. 18, cp. C. H. § 247. d.
10. ‘Of the guilt incurred by the Gods art thou the annulment.
Of the guilt incurred by the Fathers art thou the annulment. Of the
guilt incurred by men art thou the annulment. Of the guilt incurred
by us art thou the annulment. Of the guiltwe have incurred either by
day or night thou art the annulment. Of the guilt we have incurred
either sleeping or waking thou art the annulment. Of the guilt we
have incurred either knowingly or unknowingly thou art the annulment.
’
Of guilt after guilt thou art the annulment
1 These formulas accompany the offering into the ahavanlya-fire of the eight
chips of wood by the Chanters, Laty. II. 11. 14, Drahy. VI, 3. 20, cp. C. H.
§ 248. b.
11, 12. ‘Of thee, o divine Soma, that hast been washed in water
and pressed out by men — I take a draught full of sweetness
’
1 The first half of this formula the Chanters mutter after having seated
themselves around their cups, which have been filled with water and into which some
stalks of dQrvft grass have been deposited, and after they have touched the contents
of the cup. With the second half they smell at their hands, Laty. TI. 11.16-18,
Dr§hy. VI. 3.22-26, cp. C.H, § 249.
13. ‘
Hail to the waters, to the plants ’
^
1 With this formula they pour the contents of each cup out in a northernly
direction, Laty. l.c. 19, Drahy. l.c. 26, cp. C.H. l.c.
14. ‘
0 Desire, turn the desire towards me *
i This formula accompanies the act of turning the cup towards tl^^mselves,
Laty. l.c. 20, Drahy. l.c. 27, cp. C.H. Lc.
15. ‘
Vigour art thou, vigour put into me ’
I. 6. 16.— I. 7. 4. 1 .^
1 With this formula they put their right hand on their breast, Laty. Lc. 20
Drahy. l.c. 28, cp. C.H. l.c.
16. ‘
0 Breath, be awake in my Soma-draught
1 They touch their eyes, ears and mouths mattering this formula, Laty. l.c. 22
Drahy. l.c. 29, cp. C.H. l.c.
17. ‘
Dadhikravan has been praised by me, the victorious, swift
horse, that he may make our mouth fragrant, that he may prolong our
life’i.
1 This verse is muttered by the Chanters immediately before they partake of
the draught of the sour coagulated milk, the dadhi, Laty. l.c. 23, Drahy. l.c. 30, cp.
C.H. § 250.
I 7.
1. ‘A horse thou art, a courser thou art, a charger thou art, a
steed thou art, a prize-winner thou art, a runner thou art, a racer thou
art, a stallion thou art
1 If a chariot with horses should be given as sacrificial fee to the Udgatr or one
of the other Chanters they should pronounce these names of the horse over the
four or three or two horses; in case of four, first two over the right, then two over
the left of the two horses that are put to the chariot proper, then two over the
right side-horse, then two over the left side-horse, Laty. 11. 7. 20-27, Drahy.
V. 3. 23-31.
2. ‘
Follow the way of the Adityas. Obeisance to you ! Do not
hurt me ^ ’
1 This formula he mutters (in the same case) whilst touching the forepart
of the chariot, LSty. IT. 8. 1, Drahy, V. 4. 1.
3. ‘
With the energy of Vayu I accept thee, with the beauty of the
’
stars I accept thee, with the lustre of Surya I accept thee
1 With the first of these three formulas he accepts (he touches) those parts of
the chariot that are made of leather, with the second those that are made of ebony,
with the last those that are made of iron, copper or gold, Laty. II. 8. 2-6, Drahy.
V. 4, 2.
4. ‘
The rathantara thou art ;
the vamadevya thou art ;
the brhat
thou art ^ ’
1 With the first formula he touches the right wheel, with the second the
standing-place (the seat), with the third, the left wheel, Laty. 1. c. 6-8, Drahy.
l.c. 3-5.
14 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
The two curves, the two bows ^ on both sides
5. ‘
of the chariot,
which move forward along with the rushing wind, the far-darting one
with keen senses, the winged one, may these fires, the promoters, bring
’
us across
1 Reading ahha nyahkau instead of ahka nyahku ; but the significance of these
words seems early to have been lost.
2 According to Laty. IT. 8.9, Drahy. V. 4.6 he touches again the two wheels
with this formula.
6. ‘
Vaisvanara, as of old, ascended the firmament, on the ridge of
heaven enjoying himself with the cheerful (Gods) ;
producing, as of
old, wealth for the creatures, watchful he accomplishes his course
’
which is (day after day) the same
^ Cp. Rs. III. 2. 12 which, however, differs slightly. Note at/man, on
which cp. Introduction, Chapter III § 6. — According to Laty. 11. 8. 10, Drahy. V.
4. 7 the Udgatf, to whom the chariot has been given, mounts it, muttering this for-
mula.
7. *
0 Gida, this is your chariot, this is, o Asvins, your chariot,
’
the unharmed, all-healing one
1 When he has ascended the chariot, he mutters this formula, Laty. 1. c. 11,
Drahy. 1. c. 10.
8. ‘
O Krsanu, draw on the loft (reins)
1 With this formula he draws on the left reins, Laty 1, c. 12, Drahy. 1. c. 12.
9. ‘
O Dasanu, ease off the right (ones)
’
1 With this formula he eases off the right reins, Laty. 1. c 13, Drahy. 1. c. 13.
—It is remarkable that the Sutrakaras take as pratika of these formulae kr^a (not
krSano) and daea (not ddsano.)
I. 8.
1. ‘At the impulse of the God Savitr I accept thee with the arms
’
of the Asvins, with the hands of Pusan
1 The formula of acceptance of each fee should be preceded by these words,
Laty. II. 7. 13, Drahy. V. 3, 14.
2. ‘
Let Varuna lead thee, o divine Daksina : the horse to Varuna.
Thereby may I obtain immortality, may life fall to the share of the
giver, Joy to me, the receiver ’
\
1 These and the following formulas he mutters, when accepting the object
indicated in the formula, Laty. II. 7. 14, Drahy. V. 3. 16.
I. 8. 3.— I. 8. 15. 15
3. ‘
Let Varuna lead thee, o divine Daksina : the cow to Rudra.
Thereby may I obtain immortality ;
may life etc. as above.
4 . ‘Let Varuna lead thee, o divine Daksina: the he-goat to
Agni. Thereby’, etc.
5. ‘Let Varuna lead thee, o divine Daksina: the gold to Agni.
Thereby ’, etc.
6. ‘ Let Varuna lead thee, o divine Daksina : the she-goat to Agni
and Soma. Thereby etc.
7. *
The Lord of the food hath given of his food, of the pain-allay-
ing, of the strengthening. Obeisance to the scorcher ^ of all people ! 0
thou enjoying one, do not hurt me.
1 Uncertain. Is the meaning of k^ama * digestion *? There is an agni ksamavat,
8. ‘Let Varuna lead thee, o divine Daksina: the ram to Tvastr.
Thereby may I obtain,’ etc. as above.
9.The women have cut thee {viz,, the fleece for the cloth), the in-
‘
dustrious ones {viz,, the fingers of the women) have stretched (thee on
the loom), the weaving females have woven (thee) ’
1 This is the formula for the acceptance of a woven cloth, Laty. IT. 8. 23,
Drahy. V. 4, 23.
10. ‘
Let Varuna lead thee, o divine Daksina : the garment to
Brhaspati. Thereby may I obtain,’ etc.
11. ‘
Let Varuna lead thee, o divine Daksina : the non-living thing
to the Angirasa Uttana. Thereby ’, etc.
12. ‘Let Varuna lead thee, o divine Daksina: the camel to
Pusan. Thereby etc.
13. ‘
Let Varuna lead thee, o divine Daksina : the deer to Vayu.
Thereby ’, etc.
14. ‘Let Varuna lead thee, o divine Daksina: the man to Praja-
pati, the elephant to Prajapati, the boar to Prajapati, the rice and
barley to Prajapati. Thereby etc.
15. ‘
Let Varuna lead thee, o divine Daksina : the sesamum and
beans to Ksetrapati. Thereby ’, etc.
;
16 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
16. ‘Let Varuna lead thee, o divine Daksina: the mule or the
she-mule to Savitr. Thereby etc.
17. ‘
Who hath given here to whom ? Desire hath given to
Desire. Desire is the giver, Desire is the receiver. Desire hath pene-
trated the Ocean. Through the mediation of Desire I accept thee.
This to thee, 0 Desire I
*
1 This formula, according to Laty. II. 7. 18, Drahy. V. .3. 19 is to be muttered
after each formula of acceptance.
I. 9, 10,
The next two paragraphs of this first Chapter contain the so called
Stomabhaga-formulas, i.e,, the formulas that are to be muttered by the
Brahman priest if he be a Chandoga, a Samavedin. This priest
(see Laty. 1. 12, 1, Drahy. III. 4. 16), having been asked permission by
the Prastotr with the words 0 Brahman we are going to chant,
:
‘
!
0 Prasastr ? gives his solemn permission (prasava) before each Stotra
’
with a different formula. As a Soma feast comprises in its largest
extension 33 stotras (cp. Dhanvin on Drahy. XI. 3. 10), there are 33
Stomabhaga-formulas: 1. bahispavamana, 2-5. ajyas, 6. madhyandina-
pavamana, 7-10. prsthastotras, 11. arbhavapavamana, 12. yajfiaya-
Jhlya stotra, 13-15. ukthastotras, 16. sodasistotra, 17-20. ratriprathama-
paryaya, 21-24, ratrimadhyamaparyaya, 25-28. ratryuttamaparyaya,
29. sandhistotra, 30-33. atiriktastotras. For 1. serves the formula
I. 9. 1 for 2-5 serve the formulas I. 9. 2-5 for 6. serves the formula I.
; ;
9. 6; for 7-10 serve the formulas I. 9. 7-10; for 11. serves the formula
I. 9. 11 for 12. the formula I. 9. 12; for 13-15 serve the formulas
;
I. 10. 1-3 for 16. serves the formula I. 10. 4 for 17-20. serve the for-
; ;
mulas I. 10. 6-8; for 21-24. serves the formula I. 10. 9; for 25-28. the
formula I. 10. 10; for 29. the formula 1. 10. 11 for 30-33. serves the ;
formula I. 10. 12.
1. ‘A rein art thou, for the dominion thee ;
quicken the domi-
nion ;
incited by Savitr chant ye for Brhaspati.*
2. ‘
The beginning art thou ;
for the law thee ;
quicken the law
incited by Savitr chant ye for Brhaspati.'
3. ‘
The following art thou, for the sky thee ;
quicken the sky
incited by Savitr chant ye for Brhaspati.’
;
I. 9, 10. 4.—I. 10. 6. 17
4. ‘The junction art thou; for the intermediate region thee;
quicken the intermediate region; incited by Savitr chant ye for
Brhaspati,
5. The Pratidhi art thou for the earth thee
‘
; ;
quicken the earth ;
incited by Savitr chant ye for Brhaspati.
6. ‘
The support art thou for the rain ;
thee ;
quicken the rain ;
incited by Savitr chant ye for Brhaspati.*
7. ‘The Prava art thou; for the day thee; quicken the day;
incited by Savitr chant ye for Brhaspati/
8. ‘The Anva art thou; for the night thee ;
quicken the night
incited by Savitr chant ye for Brhaspati.’
9. ‘The Usij art thou; for the Vasus thee; quicken the Vasus;
incited by Savitr chant ye for Brhaspati.’
10. ‘
The Knowing one art thou for the Rudras thee ; ;
quicken the
Rudras ;
by Savitr chant ye for Brhaspati.’
incited
11. ‘The Flaming one art thou; for the Adityas thee; quicken
the Adityas ;
incited by Savitr chant ye for Brhaspati.’
12. ‘The force art thou; for the Fathers thee; quicken the
Fathers; incited by Savitr chant ye for Brhaspati.’
I. 10.
1 .
‘
The thread art thou for progeniture thee
; ;
quicken the
progeniture incited by Savitr chant ye for Brhaspati.’
;
2. ‘
The rich one art thou ;
for the plants thee ;
quicken the
plants ;
incited by Savitr chant ye for Brhaspati.’
3. ‘The battle- winning art thou; for cattle thee; quicken the
cattle ;
incited by Savitr chant ye for Brhaspati.’
4. ‘
The victorious one art thou, whose pressing* stones are yoked ;
for Indra thee ;
quicken Indra ;
incited by Savitr chant ye to Brhas-
pati.’
5. ‘
Over-lord art thou ; for out-breathing thee ;
quicken the out-
breathing ;
incited by Savitr chant ye for Brhaspati.
6. ‘
Bearer art thou ;
for in-breathing thee ;
quicken the in-
breathing; incited by Savitr chant ye for Brhaspati.*
o
—
18 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. ‘Samsarpa art thou, for sight thee; quicken the sight; incited
by Savitr chant ye for Brhaspati/
The strong one art thou for the hearing thee
8. ‘
;
;
quicken
the hearing incited by Savitr chant ye for Brhaspati.’
;
9. ‘The trivrt art thou ;
for the trivrt thee. —The savrt are thou,
for the savrt thee. —The pravrt art thou ;
for the pravrt thee. —The
anuvrt art thou ;
for the anuvrt thee. Incited by Savitr chant ye for
Brhaspati ^ *
A Cp. Laty. V. 11. 3, Drahy. XV. 3. 3.
10. ‘The niroka art thou ;
for the niroka thee. — The samroha art
thou ;
for the samroha thee. —The praroha art thou ;
for the praroha
thee. —The anuroha art thou ;
for the anuroha thee. Incited by Savitr
chant ye for Brhaspati.’
11. art thou;
‘ VasukaVasuka — Vasyasti art thou.
(for thee).
—Incited by Savitr chant ye Brhaspati.’
Vesasri art thou. for
5krama art thou for Akrama thee. — Sainkrama art thou for
12. ‘
; ;
Samkrama thee. — Utkrama art thou for Utkrama thee. — Utkranti art ;
thou ;
for Utkranti thee. Incited by Savitr chant ye for Brhaspati.’
Second and Third Chapter.
(The Vis t u t i’s.)
Introductory remarks. A stotra or “laud” is the chant of a cer-
tain number of stanzas (/'fc’s), put to melody, i.c., chanted on or accord-
ing to one of the numerous melodies or ways of chanting (saman's),
which are recorded in the gramegeyagana or in the aranyegeyagana of
the Samavedic texts. For instance, the yajnayajfuyastotra is chanted
on SV. II. 53, 54 according to the melody of gramegeyagana I. 2. 25,
which is based on the verse SV. I. 35.
A stoma, on the contrary, designates the number of the chanted
verses either during a whole day of the Soma-sacrifice or during a part
of it.^ The regular stomas are the trivrt, the paiicadasa, the saptadasa,
the ekavirnm, the pancavirn^a, the trinava, the trayaatrimsa, the catuscat-
vdrim^a and the astacatvdrimsa, t.e., the nine-versed, the fifteen-versed,
the seventeen- versed stoma, etc.
A Sometimes
the word stoma denotes simply yajHa a sacrifice of Soma, as :
:
e.g. Marutstoma, Sunaskariiastoma (elsewhere called sunaskarnayajfla), see XTX,
3. 2, XIX. 12. 2 etc. ; see note on IV. 6, 7.
-
II.— II. 1. 1. 19
For the three pavamana-lauds (the out-of-doors-laud, the midday
pavamana-laud and the arbhavapavamana-laud), which are the first
ones of each savana (morning- midday- and afternoon-service) the
Samavedic texts give each time the stanzas in full on which they are
to be chanted, for instance the bahispavamana or out-of doorsdaud of
the normal catustoma agnistoma is chanted on SV. II. 1-9 (Caland-
Henry, TAgnistoma, § 134. g), the midday -pavamana-laud on SV. II.
22-29 (C. H. § 178. b), the arbhavapavamana-laud on SV. II. 39-52
(C H. § 221. b).
For all {i.e. complexes of three stan-
the other lauds only trcas
zas) or pragdthas (i.e„ complexes of two stanzas) are recorded in the
Samavedic texts. A pragatha is turned into a tristich in the manner
described in C. H. § 199. b, page 307. By repetition of these three
stanzas the required number of .stotra- verses is obtained. In which
manner this repetition is to be made (i.e., how a stoma is to be formed
out of the three stanzas of a hymn) is explained in the two following
Chapters of the Brahmana, which treat of the visiuti’n the different :
modes of getting out of a trca the number of verses required for the
laud.
A vistuti comprises always three rounds, three sections parydya'i^. :
each of which should contain each stanza in different or equal numbers ;
the first part (vistdva) of a paryaya is called trcabhdga, the second
dvdpa (sthdna), the third paricard (sc. rk). In the second paryaya this
order is changed and again in the third. Each of these rounds,” is
introduced by the syllable him (hum^ in the chant). So, for example,
of the first vistuti (the udyatt, II. 1) the first paryaya consists of the
thrice chanted first stanza introduced by the syllable him, the second
paryaya consists of the thrice repeated second stanza equally intro-
duced by him, and the third paryaya of the thrice chanted third stanza
of the tristich, introduced by him So the schema is hum 1.1.1; hum> :
2. 2. 2 hum 3. 3. 3. In which manner the Prastotr has to mark and
;
control the stanzas chanted, is explained in C. H. § 155, page 237
and cp. § 142. o, page 195.
IL 1.
1. For three (verses) he ^ makes him, he (chants) the first (verse of
the tristich thrice) ;
for three (verses) ho makes him, he (chants) the
middle (one thrice) ;
for three (verses) he makes him, he (chants) the
last (one thrice). This is the ‘
ascending ’
vistuti (or manner of getting
;
20 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
at the required number of verses for the laud) belonging to the
nine- versed (laud).
1 Properly the himkara is chanted unisono by all the chanters, here the
singular seems to be used to indicate only the section. —The Chanters must pre-
viously agree as to the via^ti they are going to use. The schema is hum 1. 1. 1 ;
hi4,m 2. 2. 2 ; hum 3. 3. 3. To the words aa pratkamaya the verb atute or stuvlta is to
be supplied ; on the construction, see introduction, Chapter III, § 8.b.
2. It should be practised in chanting by an oldest son born of the
oldest wife^.
1 Such a Yajamana should cause the Chanters to use this vistuti.
3. From the top he rises to the top^: it is a ‘stepping-on
vistuti, used in order that he may step on (his younger brothers, i.e.,
gain the ascendency over them), for by that (form) of the sacrifice which
is ‘
stepping on ’
he prospers. Therefore this (vistuti) is to be practised
in chanting : for prospering.
1 He rises higher than high, cp. the expression hahor bhuyah,
4. It (this vistuti) is a separation of good and bad (prosperity
and adversity) : with bad lot he parts who in chanting practises this
(vistuti). No one (no friendly power) that has returned (after having
been expelled) is held off (is expelled) ;
no one (no hostile power) that
has been expelled, returns (in his realm) No bad one attains ascen-
dency over him, who is better (more prosperous). No (hostile) tribe
assails his tribe, they do not take the progeny (children or cattle)
from each other; they content themselves with their own landed state.
But Par] any a does not rain (on his lands), for the tristich is (equal
to) these worlds (viz. earth, intermediate region, sky) and he separates
these (worlds, being the tristich) by the /^fm-sound.
5. This is the firmly supported vistuti belonging to the nine-
versed (laud) ;
firm support gets he who in chanting practises this
vis^ti.
II. 2.
1. For three (verses) he makes him, he chants them right off ^
for three (verses) he makes him, he chants them right off; for three
(verses) he makes him, he chants them right off. This is the ‘
returning’
vistuti belonging to the nine-versed laud.
II. 2. 1.— II. 3. 3. 21
1 i.e. all three after another ;
paracibhih means properly :
‘
moving thitherward,
turning their back, going away, not returning.’ The schema is hum 1. 2. 3; hum
I. 2. 3; hum 1. 2. 3.
2. A return ^ is reached by him who in chanting practises this
(vistuti). It is the uninterrupted vistuti. The out -breathing, the in-
breathing, the intermediate breathing are (equal to) the tristich^, these
(breathings, being the tristich) he makes continuous by the feim-sound;
he who practises this (vistuti) lives his whole term of life and finds no
premature death. Parjanya rains (on his lands), for the tristich is
(equal to) these worlds, by means of the ^im-sound he unites them.
I panvarta must be a substantive, not a gerund as Say ana and Bdhtl.-Koth
take it, cp. § 4 intra; it is probably the same word as parivarta from which pariva-
rtini of § 1 is derived; its precise moaning here and § 4 is not clear to me.
3. But being, as it were, slippery, this (vistuti) could exterminate
(his) cattle. This (vistuti) is going hither and away^ He will be
either better off or (at least) the same as he was (before), but he will not
decline in welfare.
1 acaparaca, T fail to see the precise meaning of this expression.
4. The Bhallavi’s use to practise this (vistuti). Therefore,
when accepting, they do not fall forth from return h
1 They obtain or retain ‘
return whatever may be the meaning.
II. 3.
1 For three (verses) he makes him: he (chants) them right off ;
for
three (verses) he makes him : the middle one (comes) first, the last one
(conies) second, the first one (comes) last ;
for three (verses) he makes
him : the last one (comes) first, the first one (comes) second, the middle
one (comes) last^. This is the nest-like vistuti belonging to the nine-
versed laud.
1 The schema is hujn 1. 2. 3 ; hum 2. 3. 1 ; hmn 3. 1. 2.
2. He who wishes for children or cattle should in chanting practise
this (vistuti) ;
a nest (means) children, a nest (means) cattle, a nest even
(comes into being).
3. This same (vistuti) he should use for one born (long) after (his
brothers;, he comes at the head of these (other) children who come at
the head (i.e. who by birth are the first).
22 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. This same (vis^ti) he should use for more Sacrificers ^
; in that
all (the verses) occupy the first place, all the middle, all the last, he makes
them (viz. the Sacrificers) all of equal participation, they do not push
away each other, all become of equal mental strength.
1 Probably at a sattra.
5. Parjanya will rain (on his lands), for the tristich is (equal) to
these worlds (viz. earth, intermediate region, sky), these words (being
the three verses of the tristich) he interlinks by means of the him-
sound.
6. There is, however, a confusion of things (a mixture of good and
bad, for one who uses this vis^ti).
7. There is a turning of things upside down : held off is the one
whd' is returned (who seeks to return into his dominion from which he
had been expelled), but he who has been held off, returns ;
the bad one
obtains ascendancy over his better, a (hostile) tribe assails his tribe,
they take away the offspring (the children, the cattle) from each other,
they do not content themselves with their landed or state condition^.
1 Cp. II. 1. 4.
II. 4.
1. For five (verses) he makes him: he (chants) three (verses, i.e.
thrice the first verse), then one (the second), then one (the third) ;
for
five (verses) he makes him : he (chants) one (viz. the first), then three
(^.e. thrice the second verse), then one (the third verse) ;
for five (verses)
he makes him : he chants one (the first), then one (the second), then
three (viz. thrice the third verse). This is the vistuti belonging to the
fifteen-versed laud containing five (verses) in each turnh
1 The word pafica immediately before paficadasasija must be caacelled. The
schema is hum'l. 1. 1. 2. 3; hum 1. 2.2.2. 3; /mm 1. 2. 3. 3. 3.
2. Fivefold is man fivefold is cattle ^ ;
by means of this
(vistuti, which in each round comprises five verses) he obtains man
and cattle. The fifteen- versed chant is a thunderbolt^. In that he
divides (the verses) each in groups of five, he thereby divides (splits up,
deranges) the thunderbolt : for the absence of evil result. This is the
firmly supported vistuti belonging to the fifteen-versed chant ;
firm
support gets he who in chanting practises it.
1 As consisting of hair, skin, flesh, bones and mark, Ait. br. II. 14.
:
II. 4. 2.— II. 6. 1. 23
2 There are five pa^us or animal victims : man, horse, bullock, ram, he*goat,
Ath..S. XL 2. 9.
3 According to the Commentary because the pancada.4a stoma and Indra are
sprung forth from the breast of Prajapati (see VI. 1. 8.) and the thunderbolt is
connected with Indra.
II. 5.
1. For five (verses) he makes him : he (chants) three {i.e. the first
verse thrice), then one (the second verse), then one (the third verse) ;
for three (verses) he makes him : he (chants) them (these three verses)
right off (in their order, without repetition) ;
for seven (verses) he makes
him : he (chants) one (the first), then three {i.e. thrice the second verse),
then three (thrice the third verse) ^
1 The schema is hum 1. 1. 1. 2. 3 ; hum 1. 2. 3 ; hum 1. 2. 2. 2 3. 3. 3.
2. (This is) the (vistuti) which is brought in accordance with
three Stomas^. One desirous of spiritual lustre should in chanting
practise it.
^ Cp. 11. 11. 2.
3. By the five (verses of the first round it is brought in accord-
ance with) the fifteen-versed Stoma, by the three (verses of the second
round, with) the nine-versed (Stoma), by the seven (verses of the third
round, with) the seventeen-versed (Stoma).
4. The Stomas are strength, strength he thereby brings together
(in bringing the three Stomas from different parts unto one point
together), for the obtaining of spiritual lustre. In the possession of
sharpness and spiritual lustre gets he who in chanting practises
this (vistuti).
II. 6.
1. For three (verses) he makes him he (chants) the (verses of the
whole tristich) right off (without any repetition) ;
for five (verses) he
makes him: he (chants) one (the first verse), then three (viz, thrice
the second verse), then one (the third verse) ;
for seven (verses) he
makes him : he (chants) three (verses, i.e. thrice the first), then one (the
second verse), then three (i.e, thrice the third verse). This is the
ascending vistuti belonging to the fifteen versed (chant)^.
1 The schema is hum 1. 2. 3; hum 1. 2. 2. 2. 3; hum 1. 1. 1. 2. 3. 3. 3.
: :;
24 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. By means of this (vistuti) the Gods went to the world of
heaven ;
one who wishes for the world of heaven should practise it, for
reaching the world of heaven. After having practised it he does
not fall forth from the world of heaven.
3. It is the ‘
stepping-on ’
vistuti (used) in order that he may step
on (his adversaries) ;
by that (form) of the sacrifice which steps on, he
prospers. Therefore this (vistuti) is to be practised in chanting : for
prospering.
II. 7.
1. For five (verses) he makes him he (chants) three (verses, i.e.
thrice the first verse), then one (the second), then one (the third)
for five (verses) he makes him : he (chants) one (the first verse), then three
(i.e. thrice the second verse), then one (the third verse) ;
for seven
(venues) he makes him : he (chants) one (the first verse), then three
(i.e. thrice the second), then three (i.e. thrice the third verse). This is
the vistuti belonging to the seventeen- versed (chant), which contains ten
(verses in the first two rounds taken together) and seven (in the last
round)^.
^ Schema : hum 1, 1. 1. 2. 3 ;
hum 1. 2. 2. 2. 3; hum 1. 2. 2. 2. 3. 3. 3.
2. By means of this (vistuti) the Gods overcame the Asuras. He
who in chanting practises this (vistuti) overcomes his wicked rival.
3. It is the stepping on (vi§tuti), (used) in order that he may step
on (his adversaries) ;
by means of that (form) of the sacrifice which steps
on, he prospers ;
therefore this (vistuti) is to be practised in chanting
for prospering.
4. It is the pregnant vis^ti ^ ;
children and cattle will be born
unto him, who in chanting practises this (vistuti).
1 Tho pregnancy of this vistuti is declared by the Commentator in the following
manner. The first (read prathamesu instead of madhyamesu) matdvas (a vistdva
apparently is the designation of the verse of the tristich sung in different rounds)
of this vistuti contain three verses
first and each following viHdva con- {viz. the
tains, read ceti instead of veti) makes five (111, I, 1). The last vis^vas
one verse ; this
contain each (the first and the second) one, and the last contains three verses
(3, 3, 333) equally five together. Between these two sets of five are enclosed
:
seven vei-ses (in each round) of tho second verse (2, 222, 222). In that a greater
number (of seven) in this manner is enclosed, this vistuti is pregnant and, the
middle of a pregnant woman being bigger, this vistuti is designated as pregnant.
But the same observation might be made equally about many other vistutis.
II. 7. 5.— II. 8. 1. 25
5. The seventeen-versed (Stoma) is the peasantry^, its embryo is
the king ;
he thereby makes the king the embryo of the peasantry
1 The Vai^ya is connected with the saptadaSa aiomaf cp. VI. 1. 10.
2 By using this vistuti the king (or Ksatriya) will be surrounded by peasantry.
6. No one who has returned (into his realm) is expelled, no one wIk^
has been expelled, returns^.
i So this via^ti may conveniently be practised by a king who wishes to
establish his reign and to keep away his rival, because he will be surrounded by his
subjects.
7. The seventeen versed (Stoma) is food^. In that seven verses
(the seven second verses) arc in the middle and five (of the two
others) around, food (being equal to the seventeenversed Stoma) ^ is put
into the middle {i.e. into the stomach). Neither the Sacrificer nor
his children (or his subjects) will suffer from hunger.
1 Food is connected with the seven teen ver.sod Stoma also ^Br. VIIT. 4. 4. 7
2 According to the Commentator the stress on seven,’ because there
is to bo laid ‘
are seven kinds of domesticated and seven kinds of wild plants.— Food (=:seven)
is brought into tho middle of man (who is fivefold, II. 4. 2.) by the arrangement
of tho vistdva^s^ see note on U. 7. 4.
8 Man is viraj-like^, there are seven kinds of domestic animals 2 .
In that the first verses (in the first two rounds) are ten in number and
the last are seven (viz» in the third round), he makes the Sacrificer
obtain firm footing among cattle.
1 The viraj metre having verse -quarters of ten syllables (Ind. Studion Vol. VIII,
page 68) and man possessing ten pranas ( SBr, XI. 6. 3. 7.) or, according to others
(TBr. I. 3. 7. 4.) nine pranas, to which tho central one, the outlet of which is the
navel, comes as tenth.
2 Cow, horse, goat, sheep, man, donkey and camel (Baudh,).
9. This is the firmly sui)ported vistuti belonging to the seventeen-
versed (Stoma). Firm footing obtains he who in chanting practises this
(vistuti).
11 . 8 .
1. This same vis^ti with transposition is the saptaikamadhya
(vistuti)
1 Viz> the {daSa)8apta vistuti, which has in its last round one single verse in the
middle. The vistuti described in the preceding paragraph has in its last round
: 3 ;
26 . THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
(paryaya) 1. 2. 2. 2. 3. 3. 3, the variant now mentioned has only one in the middle
1. 1. 1. 2. 3. 3. 3, the first and second paryaya' are the same in both.
2. The first (verse) is the place of priesthood, the middle one that
of nobility, the last one that of peasantry ;
in that he gives the largest
share (of stotriya-verses) to the first (verse) thereby he brings strength
and might in the priesthood and makes the nobility and peasantry
subject to priesthood. A shining-out among the nobility as it were,
2
falls to the share of him ,
who in chanting practises this (vistuti).
1 The first verse is used thrice in the first, once in the second, thrice in the
last round, together seven times, whereas the second and third verses, that
represent the ksatra and the are used in the three rounds only five times each.
2 The same expression III. 9. 2.
3. This (visWti) is practised by the Trikharvas, therefore they,
in contending for superiority, are not worsted.
II. 9.
1. For seven (verses) he makes him\ he (chants) three (verses, i.e.
thrice the first), then three (thrice the second), then one (the third
verse) ;
for three (verses) he makes him : he (chants) the (three verses)
right off (i.e. without SiXiy repetition, in their regular order) ;
for seven
(verses) he makes him : he (chants) one (the first), then three {i.e, thrice
the second verso), then three {i,e. thrice the third). This is the
vistuti that reposes on seven (viz. on the seven verses of the first
round)
^ Schema ; hum 1. 1. 1 . 2. 2. 2, 3 ;
hum 1. 2. 3 ; hum 1 . 2. 2. 2. 3. 3. 3.
2. One who has a rival (whom he wishes to destroy) should
practise it :
Just as one harrows with a harrow reposing on seven sharp-
pointed (pins)^, so he breaks to pieces his wicked rival.
1 ‘
Or drawn by seven oxen according to the Commentary. ’
3. This same (vistuti) he should apply for a plurality of Sacrificers
The first /tm-making (regards) the first (verse) ;
in that he makes him
with regard to this one for seven (verses), thereby it (this first verse)
obtains seven (stotriya-verses) ;
in that seven (verses) again {i.e. seven
times the second verse in the three rounds, counted together) occur
in the middle, thereby this one equally obtains seven (stotriya-verses)
the last i^im-making (regards) the last verse ;
in that he makes him
—
II. 9. 3. II. 10. 4. 27
with regard to this one for seven (verses), thereby it (this last verse)
obtains seven (stotriya- verses) He makes them (the Sacrificers) equally
participated, they do not push away each other, all become of equal
strength.
1 In case of a sattra.
2 This paragraph, especially the accusative in tarn saptahhyo hUnkaroti, is
obscure to me.
4. This vistuti is practised by the Abhipratarina’s, therefore
they are the mightiest of all their relations.
II 10.
L The same vistuti with transposition is the middleless uhhaya-
saptaikamadJiya vistuti
1 The vi^^ti which in both, viz. in the first and last rounds has only one,
single verse in the middle, in contrast to the vistuti described in II. 8,
where only
one round is As each parydya has the second verse only once,
saptaikamadhya.
this vistuti is called middleless,’ which means, according to the Commentator
*
‘ with thin middle.’ The schema is hum 1. 1 1. 2. 3. 3. 3 hum 1. 2. 3 hum 1. 1. 1.
: ; ;
2. 3. 3. 3.
2. This (vistuti) should be practised by one born (long) after (his
brothers). There is no room left for one born after; in that seven
(verses) come first, seven last and three in the middle, man {viz. the
word purusa) comprising three syllables, he thereby makes room for
him in the middle and in this room he gets firm support.
3. This same (vis^ti) he should apply for one who is desirous of
offspring; kept f^way^ from the middle^ is he who does not obtain
offspring, he thereby ^ makes room for him in the middle and in accord-
ance with this room (now occupied by him) children and cattle will be
born unto him.
1 If we are not justified in reading aamruddho instead of samrudho, at least it is
here used in this sense.
^ Because one who has prajd is surrounded by it.
2 tarn madhyatah must stand for tan {=tat) ma"".
4. This same (vistuti) he should apply for a noble, who is kept
away by the people (his subjects, from
his dominion). The seventeen-
versed (Stoma) is the peasantry its embryo is the king (=the noble) (he
ought to be surrounded by his people); he thereby drives away the king
;
28 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
from bis people ^ ;
kept off is who is returned (viz. who
the one seeks to
return to his dominion), but he who has been held off, returns.
1 Cp. note 1 on II. 7. 6.
- We expect rather the contrary he thereby forces the king amid his subjects
:
(the king, a purum, being tryaksara and the middle round comprising three verses).
5. This same (vistuti) he should apply for one against whom
witchcraft is being exercised. The seven teen versed (Stoma) is
Prajapati ^ : he enters into the middle of Prajapati, in order not to be
struck down.
1 For Prajapati is seventeonfold ; according to Ait. br. I. 1. 14 Prajapati is the
year, which is seventeenfold as consisting of twelve months and five seasons ; T. S.
I. 6. 11. 1 has a different explanation.
II. 11.
1, For five ( verses) he makes him: he (chants) three verses (i,e.
thrice the first verse), then one (the second), then one (the third) ;
for
three (verses) he makes him : he (chants) them right off ;
for nine (verses)
he makes him : he (chants) three (verses : thrice the first), then three
(thrice the second), then three (thrice the third)
^ Schema : hum 1. 1. 1. 2. S; hum 1. 2. 3; hum 1. 1. 1. 2. 2. 2. 3. 3. 3.
2. (This is) the (vistuti) which is brought in accordance with four
Stomas One desirous of spiritual lustre should practise it in chanting ;
by the five verses (of the first round it is brought in accordance with)
the fifteeenversed (chant), by the three (of the second round it is
brought in accordance with) the nineversed (chant), by the nine (of the
third round it is brought in accordance with) the thrice-nineversed
(fchant), by itself it is the seventeen versed (chant). The chants
are strength, strength he thereby brings together from different sides
into one point, in order that he may obtain spiritual lustre; in the
possession of sharpness and spiritual lustre gets he who in chanting
practises this (vistuti).
1 Cp. TI. 5. 2.
II. 12.
1. For three (verses) he makes him : he (chants) them right oft
for five (verses) he makes him : he (chants) one (^^e. the first verse), then
three (thrice the second verse), then one (the third verse) ;
for nine
(verses) he makes him: he (chants) three (verses, viz. thrice the first
;
ir. 12. L—n. 14. 1. 29
verse), then three (thrice the second verse), then three (thrice the third
verse). This is the ascending vis^ti belonging to the seventeen-versed
(chant)
1 Schema: hum 1. 2. 3; hum 1. 2. 2. 2. 3; hum 1. 1. I, 2. 2. 2. 3, 3, 3.
2. By means of this (visWti) the Gods went to the tworld of
heaven ;
one who is desirous of getting to the world of heaven should
in chanting practise it, so as to reach the world of heaven. He who
has practised it in chanting falls not from the world of heaven. It is the
getting-higher vistuti, (used) in order that he may get higher. For by
that (form) of the sacrifice which gets higher he prospers. Therefore
this (vistuti) is, in chanting, to be practised, in order that he may
prosper.
II. 13.
1. For seven (verses) makes him : he (chants) three (verses :
thrice the first), then three (thrice the second), then one (the third)
for five (verses) he makes him: he (chants) one (the first), then three
(thrice the second), then one (the third) ;
for five (verses) he makes him :
he (chants) one (the first verse), then one (the second), then three
(thrice the third) ^ (This is the vis^ti called :)
*
the pair of bellows
with its mouth directed downward.’
1 Schema : hum 1. 1. 1. 2. 2. 2. 3; hum 1. 2. 2. 2. 3 ;
hum 1, 2. 3. 3. 3.
2. He should apply this (vistuti) (in the soma-sacrifice) of one
whom he hates. Just as he (the blacksmith) would blow away with
a pair of bellows, whose mouth is directed downward, so he blows away
the cattle of the Sacrifice!. (It is) the stepping-away viskiti, by
means of it the cattle of the Sacrificer steps away ;
he who in chanting
practises this (vistuti), fares worse.
11. 14.
1, For seven (verses) he makes Mm: he (chants) three (verses:
thrice the first), then three (thrice the second), then one (the
third) ;
for seven (verse) he makes him : he (chants) one (the first
verse), then three (thrice the second verse), then three (thrice the third
verse) ;
for seven (verses) he makes him : he (chants) three (verses :
thrice the first verse), then one (the second), then three (thrice the
third verse). (This is the vistuti) belonging to the twenty-one-versed
(chant), containing seven verses in each (turn)
30 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Schema; hum 1. 1. 1. 2. 2. 2. 3; hum 1. 2. 2. 2. 3. 3. 3; hum 1. 1. 1. 2. 3. 3. 3.
2. There are seven kinds of domestic animals these he gains by
this (vistiiti), there are seven ‘
breaths ’
in the head the organs of sense
are the breaths, these he obtains by this (vistuti).
1 Cp. note 2 on II. 7. 8.
2 Mouth, nose (dual), eyes, ears.
3. This is the firmly supported vistuti belonging to the twenty-
one-versed (stoma) ;
he who in chanting practises it, gains a firm
support.
11. 15.
1. For five (verses) he makes him : he (chants) three (verses : thrice
the first verse), then one (the second), then one (the third) ; for seven
(verses) he makes him: he (chants) one (the first), then three (thrice
the second), then three (thrice the third) ;
for nine (verses) he
makes him ; he (chants) three (verses: thrice the first verse), then three
(thrice the second), then three (thrice the third verse). This is the
ascending vistuti belonging to the twenty-one-versed chant
1 Schema hum : 1. 1. 1. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3; hum 1. 1. 1. 2. 2. 2. 3. 3. 3.
2. By means of this (vistuti) the Gods went to the world of heaven ;
one who is desirous of the world of heaven, should in chanting practise
it, in order to obtain the world of heaven ;
he who in chanting has
practised this (vistuti) falls not from the world of heaven. It is the on-
stepping vistuti, (used) in order to step on ;
by that (form) of the
sacrifice which steps on, he prospers ;
therefore this (vistuti) should in
chanting he practised, for prospering.
3. This (vis^ti) is of ninefold beginning (and) of ninefold termina-
tion, in that, (regarding the first point) the out-of-doors laud is nine-
fold ' (t.e. nine-versed) and (regarding the second point) these nine
(stotriya verses) are the last ones of the twenty-one-versed (chant)
Ninefold are the vital airs (the pranas), it is the vital airs he thereby
lays on both sides ^ ;
therefore that downward directed vital air has half
the share of the upper vital airs. The whole (normal) term of life he
reaches, he dies not before the (full term of) life, who in chanting
practises this (vistuti).
1 According to the Commentary this vistuti is usually applied on the last
(yajfiSyajfilya) laud of the regular agnistoma sacrifice, which begins with the trivrt
or nine-versed out-of-doors laud (of 3 x 3 verses).
: : :
n. 15. 3.—II. 16. 4. 31
2 The last round (paryaya) of this vistuti contains nine verses.
3 Viz. on both sides, above and below the navel, op. Sat. Br. IX. 4. 3. 6 :
nava vai pranah sapta Hraann avancau dvau and above, note 1 on II. 7. 8. The
function of the two downward directed praria's (elsewhere taken as one single
apana as opposed to prana) is, to discharge the urine and the faeces ;
therefore,
when this prana is deficient, one dies of stangurine or constipation {udavartu'
khyena rogena).
4. This (vistuti) is practised in chanting by the Karadvis's,
therefore these attain the full term of life.
II. 16.
1. For nine (verse) he makes him he (chants) three (verses : thrice
the first verse), then three (thrice the second), then three (thrice the
third) ;
for five (verses) he makes him : he (chants) one (verse, the first),
then three (thrice the second), then one (the third) ;
for seven (verses) he
makes him he (chants) three (verses : thrice the first), then one (the
second), then three (thrice the third verse) (This vistuti is called)
’
'
the matching chant
1 Schema hum 1. 1. 1. 2. 2. 2. 3. 3. 3; hum 1. 2. 2. 2. 3 ; hum 1. 1. 1, 2. 3. 3. 3.
2 pratistutit because, as it is set forth in the next §, it matches the other
stomas.
2. By chanting the nine (verses of the first round) he matches the
nine-versed (chant), by the five (of the second round he matches) the
fifteen-versed (chant), by the seven of the third round he matches the
seventeen- versed (chant) ;
the twenty- one -versed chant is by itself
present.
3. The chants that convey the sacrifice ^ are gratified by him in
the last (agnistoma) laud ;
Just as he would gratify (t.e. quench the
thirst of) the oxen or horses or mules that have carried (their burden),
so he thereby gratifies in the last laud the chants. He who in chanting
practises this (vistuti) is gratified by (i.e. comes in possession of
abundant) children and cattle.
1 Viz. the normal c a t u atoma agnu^oma, commonly designated after its last
stotra simply as agnistoma. The four manners of chanting (stomas), mentioned in
§ 1, are used in this simplest form of Soma-feast, cp. C. H. page 603, last tw^
lines.
4. This same (vistuti) he should apply for one who is desirous
of (obtaining) an office of house-chaplain (to a king or noble). The
, ;
32 THE BRAHMANA of TWENTY FIVE CHAPTERS.
niae-versed (chant) is priesthood^, the twenty-one-versed one is nobility
in that the twenty -one-versed (chant) begins with the nine- versed
he sets down the priest hood before the nobility, he gets an oflSce as
chaplain and falls not from this office, who in chanting practises this
(vistuti).
1 Because (see VI. 1.6.) the trivrt stoma and priesthood are both sprung from
the mouth of Prajapati.
2 Why ? According to VI. 1. 8 the ksatra is equal to the 'paUcadasa stoma.
2 The out-of-doors laud is trivyt.
5. This (vistuti) is practised in chanting by the Pravahani’s
therefore they remain in the possession of the office of chaplain.
II. 17.
1. Por nine (verses) he makes him: he (chants) three (verses:
thrice the first verse), then three (thrice the second), then three (thrice
the third) ;
for three (verses) he makes him : he (chants) them right off ;
for nine (verses) he makes him: he (chants) three (verses: thrice the
first verse), then three (thrice the second verse), then three (thrice the
’
third verse) (This vistuti is called) ^
the lamp lighted on both sides
1 Schema: hum 1. 1. 1. 2. 2. 2. 3. 3. 3; hum 1. 2, 3; hum 1. 1. 1. 2. 2. 2.
3. 3. 3.
2 surml * a metal tube (?) ’ jvalayitl lohamayl sthuna ; on both sides of the lamp
(the middle round) lights (the firstand third rounds) are supplied. These
surrounding parydyas are trivrt and Agni is often called trivrt, e.g. T.S. V. 4. 7. 3 ;
on surmi o.p. also note 4 on XV. 5. 20.
2. One desirous of spiritual lustre should in chanting practise it
the nine versed (trivrt thrice-threefold chant) is gleaming splendour^,
man (t.c. the word purusa) is trisyllabic ;
in that two nine-versed chants
(i.e.two rounds, each of nine verses) are on both sides (i,e. before and
after) and three (verses) are in the middle, the two ninefold ones heat
him. Just as he would heat gold, for (obtaining) gleaming splendour
and spiritual lustre.
^ Or fire,’ Agni being equated with trivrt and called trivrt, cp. note 2 on pre-
ceding §.
3. Not conducive to cattle, however (is this vistuti) it could burn :
up his cattle, and there is fear of leprosy, for, too much these two (nine*
fold rounds, which are equated to brightness) heat (or burn * ’).
;
11. 17. 4.—III. 1. 3. 33
4. This same (vistuti) he should apply for one who is calumniat-
ed ;
suiBEering from blemish (stain) is he who, suffers from ugly report
this ugly report, now, which is spread about him, is burnt up by the two
ninefold (stomas) : he who in chanting practises this (vistuti) becomes
of gleaming splendour.
Third Chapter.
(The vistuti s, continued.)
III. 1.
1. For nine (verses) he makes him : he (chants) three (verses ;
thrice the first verse), then five (five times the second verse), then
one (the third); for nine (verses) he makes him : he (chants) one (verse,
the first), then three (thrice the second verse), then five (five times
the third verse); for nine (verses) he makes him: he (chants) five
(verses : five times the first verse), then one (the second), then three
(thrice the third verse) ^
1 Schema : hum 1. 1. 1. 2. 2. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3. 3. 3; hum 1. 1. 1.
1. 1. 2. 3. 3. 3.
2. The thrice-ninefold (or twenty-seven-versed) (chant) is a
thunderbolt : he thereby splits up the thunderbolt for the absence
of evil result.
1 Viz.f he splits up the weapon of his adversary, cp. IT. 4 2.
3. Fixed ^ by five (verses) is this (vistuti) ;
the circulating^ (verse)
is one single, cattle is fivefold, the circulating (verse) is (equal to) the
Sacrificer :in that he fixes ^ (this vistuti) by five (verses) and in that
there is one single circulating (verse), he thereby gives the Sacrificer
firm support among cattle. This is the firmly supported vistuti
belonging to the thrice-nine- versed (chant). Firm support gets he who
in chanting practises this (vistuti).
1 patlcahhir vihitUt paficabhir vidadhati (similarly III. 3. 2, III. 4. 3, III. 8. 3,
III. 12. 3, III. 13. 3) seems to imply that over each round 5 verses are distributed.
2 To paricara the subst. rk must be supplied. — In this kind of stomas the
vis^ava, which consists of the thrice chanted verse, is called the trcabhdga, the
vistava, which consists of the five times chanted verse, is called the avapasthana
{* place of insertion,* because here are to be inserted the verses required for getting
a higher number of verses, than indicated by any vistuti of the Brahmana, or than
3
;
34 THE BRAHMANA of TWENTY FIVE CHAPTERS.
contained in the vistutis which have been described in Chapter II of the Brahmana,
these being considered as normal and prakrti (?) ); the vhtava, which consists of
one verse only, is called the paricara. In the first round we have trcabhaga, :
ampasthanay paricara; in the second: paricara, trcabhaga, avapasthana in the
third avapasthana, paricara, trcabhaga. The paricara (=:Sacrificer) and the
:
Avapasthana (=cattle) are found in each round, and so it can be said yajamanam eva
tat pahim pratisthapayati. (Is this the right interpretation? cp. also Laty.
VI. 5. 1. sqq.).
III. 2.
1. For seven (verses) he makes him: he (chants) three (verses:
thrice the first verse), then three (thrice the second), then one (the
third) ;
for nine (verses) he makes him : he (chants) one (verse : the first),
then three (thrice the second), then five (five times the third) ;
for eleven
(verses) he makes him : he (chants) five (verses : five times the first
verse), then three (thrice the second verse), then three (thrice the third
verse)^. (This is) the ascending vis^ti belonging to the thrice-nine
versed (chant).
1 Schema : hum 1 . 1. 1. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3. 3. 3 ;
hiim 1. 1. 1. 1 . 1. 2.
2. 2. 3. 3. 3.
2. By means of this (vis^ti) the Gods went to the world of heaven ;
one who wishes for the world of heaven should in chanting practise it,
so as to reach the world of heaven : having practised it, he does not fall
from the world of heaven. It is the ‘stepping-on^ vistuti, (used) in
order to step on (his adversaries), for by that (form) of the sacrifice
which steps on, he prospers. Therefore this (vistuti) is in chanting to
be practised ; for prospering.
III. 3.
1. For eleven (verses) he makes : he (chants) three (verses:
thrice the first verse), then seven (seven times the second verse), then one
(the third) ;
for eleven (verses) he makes him : he (chants) one (verse :
the first), then three (thrice the second verse), then seven (seven times
the third verse); for eleven (verses) he makes him : he (chants) seven
(verses : seven times the first verse), then one (the second), then three
(thrice the third verse)
1 Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 2. 2. 3; hum 1. 2. 2. 2. 3. 3. 3. 3. 3. 3. 3;
hu7n 1. 1. 1. 1. 1. 1. 1. 2. 3. 3. 3.
2. The thirty-three-versed (chant) is the end^, the thirty- three-
versed one forsooth is the highest of the chants. Fixed by seven (verses) ^
—
III. 3. 2. III. 5. 1. 35
is (this vistuti), the circulating verse is one single; seven are the" kinds
of domestic animals, the circulating (verse) ^ is (equal to) the Sacrificer»
In that he fixes (this vistuti) by seven verses, and in that there is one
single circulating (verse), he thereby gives finally (once for all) to the
Sacrificer firm support among cattle. This is the firmly supported
(vis^ti) belonging to the thirtj^-three-versed (chant); firm support gets
he who in chanting practises this (vistuti).
1 Viz.f of the six-day sacrificial period : the sadahn
" Cp. note 1 on III. 1. 3.
III. 4.
1. For eleven (verses) he makes him : he (chants) three (verses :
thrice the first verse), then five (five times the second verse), then three
(thrice the third verse) ;
for eleven (verses) he makes hiyn : he (chants)
three (verses : thrice the first verse), then three (thrice the second
verse), then five (five times the third verse) ;
for eleven (verses) he
makes him : he (chants) five (verses : five times the first verse), then
three (thrice the second verse), then three (thrice the third verse) (It
*
is the vistuti) ‘
of nearer stair
1 Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 3. 3. 3; h\im 1. 1. 1. 2. 2. 2. 3. 3. 3. 3. 3;
hum 1. 1. 1. 1. 1. 2. 2. 2. 3. 3. 3. (3. 5. 3, 3. 3. 5, 5. 3. 3).
2 The same expression lit. 13. 1. The transition from 3 tr) 5 and from 5 to
3 in the different viHavas is ‘nearer’ (‘ less ’) than in the preceding vistuti (of III.
3), where the samkrama is from 3 to 7 and from 7 to 1.
2. The thirt 3r-three versed (chant) is the end. Just as one, who has
climbed to the top of a big tree, advances from a ‘
nearer ^
stair, so
he hereby, by the (vistuti) of ‘nearer' stair, advances from the
‘
nearer ’
stair.
3. Fixed ^ by five (verses) is (this vistuti), the circulating (verses)
are three in number, fivefold is cattle, man comprises his self (atman),
his children, his wife (and so makes up three, viz., as much as in the
number of the circulating verses). In that the circulating (verses') are
three in number, he thereby gives to the Sacrificer firm support among
cattle. Rich in cattle is he who in chanting practises this (vistuti).
I Cp. note 1 on III. 1. 3.
III. 5.
1. For nine (verses) he makes him : he (chants) three (verses :
thrice the first verse), then five (five times the second verse), then one
;
36 THE BRXHMANA of TWENTY FIVE CHAPTERS.
(the third) ;
for eleven (verses) he makes him : he (chants) one (the first
verse), then three (thrice the second verse), then seven (seven times the
third verse) ;
for thirteen (verses) he makes him : he (chants) seven
(verses: seven times the first verse), then three (thrice the second
verse), then three (thrice the third verse) (It is) the ascending vistuti
belonging to the thirty -three- versed (chant).
’ Schema : hum 1. 1. 1. 2. 2. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3. 3. 3. 3. 3 ; hum 1.
1. 1. 1. 1. 1. 1. 2. 2 2. 3. 3. 3. (3. 5. 1, 1. 3. 7, 7. 3. 3).
2. By means of this (vistuti) the Gods went to the world of
heaven ;
one desirous of (obtaining) the world of heaven, should in
chanting practise it : in order to obtain the world of heaven. He who
has practised it falls nob from the world of heaven. From the top he
ascends to the top (It is) the on-stepping vistuti (used) in order to
ste]) on (his adversaries) ;
by that (form) of the sacrifice which steps on,
he prospers. Therefore this (vistuti) should in chanting be practised,
for prospering.
1 Cp. note 1 on II. I, 3.
III. 6.
1. For thirteen (verses) he makes him : he (chants) three (verses:
the first verse thrice), then five (five times the second verse), then five
(five times the third verse) ;
for eleven (verses) he makes him : he
(chants) five (verses: five times the first verse), then three (thrice the
second verse), then three (thrice the third verse); for nine (verses) he
makes him : he (chants) three (verses ; thrice the first), then three
(thrice the second), then three (thrice the third verse). (This is) the
descending vistuti belonging to the thirty-three- versed (chant).
Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 3. 3. 3. 3. 3. hum 1. 1. 1. 1. 1. 2. 2. 2. 3. 3. 3
hum 1. 1, 1. 2. 2. 2. 3. 3. 3. (3. 5. 6. = 13; 5. 3. 3=11; 3. 3. 3=9.)
2. Just as one, having climbed up to the top of a big tree, would
get down by taking hold of branch after branch, so he gets down into
this world {viz., the earth) by means of this (vistuti), in order that he
may get a firm support.
3. He begins^ with the nine- versed (chant)* and concludes^ with
the nine-versed (chant)*. The breath is threefold (‘the nine-versed
chant is breath’), by breath he begins, turning again to breath he
-
in. 6. 3.— III. 8. 1. 37
concludes ;
his whole term of normal life live.? he, he does not die before
his natural term of life, who in chanting practises this (vistuti).
^ praiti and udeti used as prdyana and udayana of TI. 15. 3.
2 According to the commentary on the first day of the six-day-sacrificial period,
the sadaha.
® The nine stotriy a -verses of the last round in this stoma on the last, the sixth
day of that period.
4. This (vistuti) is practised in chanting by the Karadvis’s,
therefore they obtain the whole term of normal life.
III. 7.
1. For fifteen (verses) he makes him : he (chants) three (verses :
thrice the first verse), then seven (seven times the second verse), then
five (five times the third verse); for eleven (verses) he makes him : he
(chants) five (verses : five times the first verse), then three (thrice the
second verse), then three (thrice the third verse) ;
for seven (verses) he
makes him : he (chants) three (verses : thrice the first verse), then one
(the second), then three (three times the third verse)
1 Schema : hum 1. 1. 1. 2. 2. 2. 2. 2. 2. 2. .3. 3. 3. 3. 3; hum 1. 1. 1. 1. 1. 2. 2. 2.
3. 3. 3; hum 1. 1. 1. 2. 3. 3. 3 (3. 7. 5; 5. 3. 3 ; 3. 1. 3).
2. He who knows the thirty-three-versed (chant) as firmly
established in the twentj^-one- versed, gets a firm support. The twenty
one- versed (chant) is the firm support of the chants in that these seven
(stotriya-verses) are the last of the thirty -three- versed (chant) ^ and in
that the vistuti of the twenty-one-versed (chant) is divided in a
sevenfold way thereby he places the thirty-three- versed (chant)
firmly into the twenty-one- versed. Firm support gets he who in
chanting practises this (vistuti).
1 Because it is the stoma of the ngnistomaatotrat which is sarvaprakrti
(Comm.).
2 Just as the ekavirnsa is the last chant of the normal catuHoma-agnis^oma
(the last round of the vistuti here mentioned is 3. 1. 3).
3 Cp. 'II. 14. 1.
III. 8.
(Now follow the stomas of the Chandoma-days : the 7th, 8th and
fith of the ten-day sacrificial period).
1. For eight (verses) he makes 1iim\ he (chants) three (verses:
38 THE BRXHMANA of TWENTY FIVE CHAPTERS.
thrice the first verse), then four (four times the second verse), then one
(the third verse) ;
for eight (verses) he makes him : he (chants) one
(verse, the first), then three (thrice the second verse), then four (four
times the third verse) ;
for eight (verses) he makes him : he (chants) four
(verses : four times the first verse), then one (the second verse), then
three (thrice the third verse) ^
1 Schema: hum 1. 1. 1. 2. 2. 2. 2 3; hum 1. 2. 2. 2. 3. 3. 3 3; hum 1. 1. 1. 1. 2.
3. 3. 3 (3, 4. 1 ;
1. 3. 4; 4. 1. 3).
2. The Chandoma (days) are cattle ^
;
in that he makes him each
time for eight (verses), cattle being eight-hoofed, he gains cattle hoof
hoof.
1 Simply because of the greater number of verses.
3. Fixed ^ by four (verses) is (this vis^ti) ;
the circulating (verse)
is one single, cattle is four-footed, the circulating (verse) is the Sacrificer ;
in that he fixes (this vistuti) by four (verses) and in that the circulat-
ing (verse) is one in number, he thereby gives to the Sacrificer a firm
support among cattle. This is the firmly supported vistuti belonging
to the twenty-four-versed (chant) ;
firmly supported is he who in
chanting practises this (vistuti).
1 Cp. note I on III. 1. 3.
III. 9.
1. For fifteen (verses) he makes him: he (chants) three (verses:
thrice the first verse), then eleven (eleven times the second verse), then
one (the third verse) ;
for fourteen (verses) he makes him : he (chants)
one (verse, the first), then three (thrice the second verse), then ten (ten
times the third verse) ;
for fifteen (verses) he makes him: he (chants)
eleven (verses, eleven times the first verse), then one (the second), then
three (thrice the third verse)
1 Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 2. 2. 2. 2. 2. 2. 3 ;
hum 1. 2. 2. 2, 3. 3. 3. 3.
3. 3. 3. 3. 3; hum 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2. 3. 3. 3 (3. 11. 1 = 15; 1. 3. 10=14.
11. 1 3=15, together 44).
2. The first (verse of the tristich) is the place of priesthood, the
second of nobility, the third of peasantry ;
in that the first two (verses)
occur each fifteen times but the last (the third verse) fourteen times
he thereby brings vigour and strength in priesthood as well as nobility,
he thereby makes peasantry subject to priesthood as well as nobility.
—
III. 9. 2. III. 10. 2. 39
A shining-out among nobility, as it were falls to the share of him,
who in chanting practises this (vistiiti).
1 The first verse occurs thrice, once and eleven times in the first vistava of
each round, the second verse occurs eleven times, thrice and once in the second
mstava of each round.
2 The third verso occurs once, ten times and thrice in the third viHava of each
round.
3 The same expression II. 8. 2.
3. The Chandoma (chants) (viz,, the chants of the Chandoma-days,
of 24, 44 and 48 verses) are not really chants, for the chants (proper)
are uneven (i.e., of an uneven number of verses) the metres are even
(i e,, of an even number of syllables, gayatrl of 24, tristubh of 44,
jagatl of 48, anustubh of 32, paiiktiof 40 syllables). In that this vistuti
of the forty-four-versed (chant) contains an uneven number ^ (of
verses), they (the Chandoma-chants) become chants.
t The trivrt, paUcadasd, saptndahi, ekavimsa,
2 Viz ,
in the first and third round. Combine yad esayujim instead of yad em
yajim,
4. the firmly supported vistuti belonging to the forty-
This is
four- versed (chant). He who in chanting practises this (vistuti) gets a
firm support.
III. 10.
1. For fourteen he (chants) three (verses
(verses) he makes hi7n :
:
thrice the first verse), then ten (ten times the second verse), then one
(the third) for fifteen (verses) he makes hhn
;
he (chants) one (the first :
verse), then three (thrice the second verse), then eleven (eleven times
the third verse) ;
for fifteen (verses) he makes him : he (chants) eleven
verses (eleven times the first verse), then one (the second), then three
(thrice the third verse) ^ (This is) the middleless (vistuti)
1 Schema : hum 1. 1. 1. 2. 2. 2. 2 2. 2. 2. 2. 2. 2. 3; hum 1. 2. 2. 2. 3. 3. 3. 3.
3.3. 3; hum: 1.1. 1. 1. 1. 1. 1. 1. 1. 1. 2.3.3. 3 (3. 10. 1, 1. 3, 11, 11. 1. 3.
3. 3. 3. 3. 1.
together 44).
2 nirmaahya ‘ devoid of middle,’ i.e. ‘ with smaller middle ’
: the first and third
verses of the tjistich occur in all the rounds in the first and third vistava together
each fifteen times (3. 1. U and 1. 11. 3), the middle verse only fourteen times
(10. 3. 1)
2. This world (the earth) can be said to exist and yonder world
(the sky) can be said to exist, but the intermediate region is a hollow, as
40 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
it were. In that this vistuti is middleless, he progenerates himself
after {i.e. in accordance with) these worlds, children and cattle will
multiply unto him who in chanting practises this (vistuti.)
1 The three verses of the tristich are said to be in accordance with the nature
of the three worlds : earth and sky are equal, in so far as they are visible,
the first and the last verse (earth and sky) are also equal in number, but the
second verse (the intermediate region) has a void.
III. 11.
1. For fifteen (verses) he makes him : he (chants) three (verses :
thrice the first verse), then eleven (eleven times the second verse), then one
(the third) ;
for fifteen (verses) he makes him : he (chants) one (verse, the
first), then three (thrice the second verse), then eleven (eleven times the
third verse) ;
for fourteen (verses) he makes him : he (chants) ten (verses :
ten times the first verse), then one (the second), then three (thrice the
^
third verse)
1 Schema: hum 1. 1. 1. 2. 2. 2, 2. 2. 2. 2 2. 2. 2. 2. 3 ;
hum 1. 2. 2. 2. 3. 3.
3. 3. 3. 3. 3. 3. 3. 3. 3 ;
hum 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2. 3. 3. 3. (3. 11. 1 = 16; 1. 3.
11 = 16; 10. 1. 3=14).
2. For the ajya-lauds (of the Chandomadays) the first (vistuti
belonging to the forty-four-versed chant is destined, viz. III. 9), for
the prstha- lauds the second (viz. III. 10), for the uktha-lauds the third
(viz. III. 11).
2a, The one destined for the ajya-lauds (the one described
under III. 9) (is meant for the ajya-laud) of the Hotr (or first ajya-
stotra) ;
the one destined for the prstha-lauds (viz. III. 10) (is meant
for the ajya-laud) of the Maitravaruna (or second ajyastotra), the one
destined for the uktha-lauds (viz. III. 11) (is meant for the ajyastotra)
of the Brahmanacchamsin (or third ajyastotra) ;
(for the ajya-laud) of
the Acchavaka (or fourth ajyastotra), the same (vistuti is to be applied)
as (for the ajya-laud) of the Hotr (viz III. 9).
36. The one destined for the prstha-lauds (viz. III. 10) (is meant
for the uktha-laud) of the Hotr ;
the one destined for the uktha-lauds
(tnz. III. 11) (is meant for the prstha-laud) of the Maitravaruna; the
one destined for the ajya-lauds (III. 9) (is meant for the prstha-laud) of
the Brahmanacchamsin; (for the prstha-laud) of the Acchavaka the
same (vistuti is to be applied) as (for the prstha-laud) of the Hotr
(III. 10).
—
III. 11. 3c. III. 12. 3. 41
3c. The one destined for the uktha-lauds (III. 11) (is intended for
the uktha-laud) of the Hotr ' ;
the one destined for the ajyadauds (III.
9) (is intended for the uktha-laud) of the Maitravaruna, the one destined
for the prstha-lauds (III. 10) (is intended for the uktha-laud) of the
Brahmanaccharasin ;
(for the uktha-laud) of the Acchavaka the same
(vistuti is to be applied) as (for the uktha-laud) of the Hotr (III. 11).
Zd, (In this manner) all (the vistutis) are applied at the ajya-, at
the prstha- and at the uktha-lauds
1 Properly, there is no uktha for the Hotr, but obviously the author here
means the agnistomastotra. The expressions hotur ajyam^ maitravarunaayajyam,
etc. refer to those lauds to be chanted by the Chanters, which correspond with the
successive recitations {^aatras) of the Hotjr, the Maitravaruna, the
Brahmanacchams-
inand the Acchavaka. An analogous case occurs in the Vaitanasutra (XX. 13),
where the expression pra-ugastotra is found (cp. the note of the author’s translation
into German).
4. The ‘joining’^ (vistuti) is (equal to) cattle. In that this
vistuti follows along after a 1 1 the services (savaiias)^ he makes him
prosper in regard to cattle after each savana ;
possessed of cattle
becomes he who in chanting practises this (vistuti).
1 sarmsanti cp. Laty VI. 2. 22.
Ill 12.
1. For sixteen (verses) he makes him : he (chants) three (verses :
thrice the first verse), then twelve (twelve times the second verse), then
one (the third) ;
for sixteen (verses) he makes him : ’he (chants) one
(the first verse), then three (thrice the second verse), then twelve
(twelve times the third verse) ;
for sixteen (verses) he makes him : he
(chants) twelve (verses : twelve times the first verse), then one (the
second), then three (thrice the third verse)
1 Schema : hum 1. 1. 1. 2. 2. 2. 2. 2. 2. 2. 2 2. 2. 2. 2. 3; hum 1. 2. 2. 2. 3. 3. 3.
3. 3. 3. 3. 3. 3. 3. 3. 3 ; hum 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2. 3. 3. 3 (3, 12. 1 ; 1,3,
12; 12, 1, 3, together 48).
2. The forty-eight-versed (chant) is the end. The Chandoma-
(ohants) are cattle ;
in that he makes him each time for sixteen verses,
cattle consisting of sixteen parts he gains the cattle part by part ('in
sixteens ’).
I Four hoofs, four feet, head, neck, body and tail.
3. Fixed ^ by twelve (verses) is this (vistuti) ;
the circulating
:
42 THE BRXHMANA OE TWENTY FIVE CHAPTERS
(verse) is one single, the year has twelve months ;
the circulating (verse)
is the Sacrificer ;
in that he fixes (this vistiiti) by twelve (verses) and in
that the circulating verse is one in number, he thereby gives to the Sacri-
ficer finally- (for good) a firm support in the year (^in the time’), in
cattle. (This is) the firmly supported (vistuti) belonging to the forty-
eight-versed (chant). Firmly supported is he who in chanting practises
this (vistuti).
^ Cp. note 1 on III. 1. 3.
2 See the fir«t words of the proceeding §.
III. 13.
1. For sixteen (verses) he makes him: he (chants) three (verses:
thrice the first verse), then ten (ten times the second verse), then three
(thrice the third verse) ;
for sixteen (verses) he makes him he (chants)
three (verses: thrice the first verse), then three (thrice the second
verse), then ten (ten times the third verse) ;
for sixteen (t jrses) he
makes him: he (chants) ten (verses: ten times the first verse), then
three (thrice the second), then three (thrice the third) (This is the
vistuti) ‘
of nearer stair’
1 Schema : hum 1. 1. 1 2. 2. 2. 2. 2, 2. 2. 2. 2. 2. 3. 3. 3 ;
hum 1. 1. 1. 2. 2. 2.
3. 3 3. 3. 3. 3. 3. 3. 3. 3; hum 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2. 2. 2. .3. 3. 3 (3, 10, 3; 3, 3,
10; 10, 3, 3, together 48).
2 Cp. ITT. 4. 1.
2. The forty-eight- versed (chant) is the end of all (the chants).
Just as one, having climbed up to the top of a big tree, steps on from
nearer stair, so he thereby by the (vistuti) ‘
of nearer stair ’
steps on
from the nearer stair
1 Cp. III. 4. 2.
3. Fixed ^ by ten (verses) is (this vistuti) ;
the circulating (verses)
are three in number, the viraj (metre) is tensyllabic ;
man comprises
his .self, his children, his wife; in that he fixes (this vistuti) by ten
(verses) and in that the circulating (verses) are three in number, he
thereby gives to the Sacrificer finally a firm support in the viraj : the
food. An eater of food becomes he who in chanting practises this
(vistuti).
I Cp. note 1 on III. 1. 3.
:
IV.— IV. 1. 2. 4:^
Fourth and Fifth CHArxER.
(The gavam ayana.)
Introductory remark. The two next following chapters describe
the gavam ayana, the Soma-feast lasting a year of 360 days.
i.e.,
The Jaim. br. describes it II. 372-442. For the precise schema
cp. below XXIV. 20; see also the survey in the Introduction to the
1
Arseyakalpa, pages XXIV, XXV.
On the precise meaning of ayana we may remark that the transla-
tion of gavam ayana the course or the walk of the cows suggests an
:
‘ ’ ‘ ’
idea that is not inherent in this word ayana yanli with instr. and \
accusative of time denotes a continuous occupation with an}^ sacrifice
etdbhir istibhik saptdhdni yanti, ta efam sadbhir mdsair yanti, gavam
ayanena yanii, etc.
IV. I.
1. The cows (once upon a time) held^ that sacrificial session. In
the course of ten months they obtained horns. They said : 'We have
been successful, let us arise 2 horns have ,
come to us ^ They arose,
Properly the root sad with sattram as object, is the regular expression to
denote the participation in a Soma -feast of longer duration than twelve days.
^ utthdna ‘araising’ is the term which designates the breaking off, the
finishing of such a ‘session.’
2. Some of them ^ said :
‘
Let us continue the session during
these two (remaining : the eleventh and the) twelfth months, let us
complete the year Their horns in the course of the twelve months
got curved (‘ crumxiled') they obtained, however, all food Th e s e
are the hornless ones, these start forth all the twelve months for
they had obtained a 1 1 food
1 On idsam tvevdbruvan see Introduction, Chapter III § 8 (under Sandhi).
2 prdvarlanta is usually taken in the sense of :
‘
they fell off It is not clear to
me how pravartate can have this meaning and T am inclined to* take it in the sense
of: ‘to get curved’ (at the top), or ‘round’, ‘circular ’, cp. pravarta ‘a circular
ornament pravrtta ‘ round The cows all obtained horns during the ten months,
but those who continued the them these horns got curved at the top
sacrifice, of ;
a tupara animal, therefore, is, if I am right, not only a hornless animal, but also
one with small, inward bent horns.
3 Either because they had undertaken the sattra in order to obtain food (as
the Jaim. br. has it) or because they had continued their session also during the
two months, the vedic names of one of these being urj (cp. Ait. br. IV. 17 : urjam
44 THE BRXHMANA of TWENTY FIVE CHAPTERS.
tv asanvan). These two months seem to form the rainy season (tasmdt tupara
vdrnkau masau prartvd.[8o my conjecture, cp. Acta Orientalia, Vol. V, page 252].
caranti, TS. VII. 6. 1.2) and seem here to be taken as the last two months of the
year
4 Probably the meaning is, that the hornless cows remain during the whole
year 1 in the meadows, which the other kind, the horned ones, are not equal to
{tasmdd dvadaSa mdadrha tupardh prertvarU caranti daSa Srhgimh, Katli. XXXIII.
1 ; tasmdd Utah {sc, tupardh) sdrvdn rtun prdptvottaram uttislhanti, Ait. br. IV. 17).
5 For this legend cp. TS. VII. 5. 2 and VII. 5. 1. 1-2, Kath. XXXIII. 1, Ait br.
IV. 17. 2*3, Jaim. br. II. 374.
3. All food obtains he who knows this.
4. Prajapati (at the beginning) was here alone, he desired ;
‘‘May
I multiply, may I beget progeny.’ He saw this overnight-rite^, he
practised it, by means of it he begat day and night.
The first day of the year’s sattra.
5. In that this (day) in an overnight-rite, they ^ procreate day and
night, they get a firm support in day and night. The year comprises
the day and the night only ;
by the day and the night they thereby
reach the year.
1 The performers of a sattra, who all are Yajamanas.
6. In that it is a jyotistoma they thereby complete the beginning
of the sacrifice ;
that it is an ukthya is for preventing discontinuity of
the Soma-feast ;
that it is a night (-rite) is for obtaining the whole.
1 A sacrifice of 12 atotra-^astras.
2 A sacrifice of 15 atotra-^astras.
3 An ukthya followed by the rdtriparydyas and the sandhistoira.
7. He saw these stomas^: the light, cow- and life-stomas; these
stomas are the worlds, the “ light (jyotis) is this world, the “ cow ” (go)
is the middle one, the “ life ” (ayus) is the highest.
I Here the word stoma denotes the days called jyotistoma, goftoma,
ayuatoma cp. Introd. remarks on chapters II, III.
;
8. In that there are (in the year’s sattra) these stomas, they
generate these worlds, they get firm support in these worlds.
9. He (Prajapati) applied again this three-day-period ; by this
six-day-period (sadaha) he procreated the seasons.
— ;
IV. 1. 10. IV. 2. 6. 45
10. In that there is this six-day -period, they generate the seasons,
they get firm support in the seasons.
11. He applied again this six-day-period; by means of these two
six-day-periods he procreated the tw^elve months.
12. In that there are these two six-day-periods, they generate the
months, they get firm support in the months.
13. He applied again these two six -day -periods ;
by means of
these four six-day-periods he procreated the twenty-four half- months.
14. In that there are these four six-day-periods, they generate
the half -month 3, they get firm support in the half months.
15. Having procreated this world, he brought strength into him-
self by means of the six-day-period with the prsthasamans.
16. In that there is this six -day-period with the prsthasamans,
they finally establish themselves firmly in strength.
17. By means of this (month) he procreated the (other) months,
the year. In that there is this month, they generate the year, they get
firm support in the year.
IV. 2.
(The ‘proceeding’ day: praj^aniya-atiratra.)
1. There is this proceeding day (the opening day of the year’s
sacrifice, the second of the whole sattra).
2. By means of the proceeding day the gods proceeded to the
world of heaven : because they proceeded, therefore it is called the
proceeding day.
3. Therefore one^ must become an officiating priest of (i.e. at) the
proceeding day ; for this (day) is nearest to the world of heaven
he who is not an officiating priest of this (day), is left out of the world
of heaven (^.e. does not reach it).
1 All the priests at a sattra are at the same time Yajamana.
4. It is (a) twenty-four-versed (day)
1 A day of which all the lauds are twenty-four- versed, cp. II. 14-17.
5. The gayatrl consists of twenty-four syllables ;
the gayatrl is
gleaming splendour and spiritual lustre. Having laid hands on gleam-
ing splendour and spiritual lustre, they proceed.
46 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
6. It is (a) twenty-four-versed (day) ;
twenty-four-fold is the
year ^ : manifestly they lay hold on the year.
^ Ab consisting of 24 half-months (J.Br. II. 377).
7. As many stotriy a- verses as are contained in the twenty -four-
versed day with uktha lauds \ so many days there are in the year : by
means of the stotriy a- verses they thus reach the year.
1 Again as so often uktha is equal to (or faulty instead of) ukthya. —^The ukthya
has 1.5 lauds each of 24 ver8eH=360 in all.
10.
8. There are fifteen lauds, the half-month has fifteen days, half-
month by half-month they thus reach the year.
9. There are fifteen lauds and fifteen recitations (^astras) ; that
makes a month, month by month they reach the year.
Regarding this they say :
‘
A wound as it were, is the hotra ’ of
the Achavaka; if it (the sacrifice, the Soma-feast) closes after the
(laud of the Chanters and the corresponding recitation of the) Achavaka
they are likely to become wounds If it is to be an ukthya, the
traikakubha^ and the udvanislya^ are to be fixed at the end ;
these two
samans are strength : in strength they finally are firmly supported.
^ 11.
The oftice of a hotraka (Hotr, Maitravaruna, Brahmanacchamsin, Accha-
vaka).
2 On Umrerma see Introduction, Chapter § 8, end. — Possibly the function of
the Acchavaka is called a wound, because he enters the service some time after the
12.
sacrifice has begun, leaving, so to say, an open space (as a wound may be a gaping
in the flesh).
3 See note on XV. fl. 4 and 6.- -The traikakubha should in this case be taken
as the Brahman’s, the udvarni^iya as the Acchavaka’s saman.
Now% however, they say it must be made an agnistoma the:
‘
;
agnis^ma, indeed, is a sacrifice conducting to the world of heaven for ;
it rises upward after the (laud of the Chanters and the corresponding
recitation of the )Hoty
The agnistoma is (contains) twelve lauds and the year is
(contains) twelve months, thereby it (the sacrifice) is of equal measure
with the year. There are twelve lauds and twelve recitations, that
makes twenty-four : the year is (contains) twenty-four half-months,
thereby it (the sacrifice) is of equal measure with the year.
IV. 2. 13.— IV. 2. 19. 47
13.
Now, however, they say: it must be made an ukthya: for the
obtain men t of the day.
14. All the characteristics ^ are brought about, for all is reached
by this day
1 Viz. of the ten day period, the da^aratra, as it seems, cp. the long passage
Nid. siltra IV. 13 : sarvant stoman sarvani prs^hani sarva vibhaktlr dasaratrarn-
pdnlti vihkakiimatrenaiva kalpayante —This § as it seems must be connected with
the following, where the rilpani are de.scribed.
2 It is remarkable that the praxis of the Arseyakalpa (1. 1. s, f.) : agnim m
vrdJmMatn iti aatrasdhlyarh saubharam udvaihsiyain does not agree with the Brah-
inana, cp Nidanasutra IV. 13: uddhiirunty acdryas (raikakubham samunodarka^
yony apanlpam prayandrthe, iatraitnt saubharam prsthanvitam vikalpo vasmM
brahmanacoditatvdt. The meaning of this passage is not wholly clear to me.
15. (The verse beginning): ‘The Soma (draughts) possessing a
thousandfold vigour are being strained for the obtainment of booty ' ^
in which occurs the word ‘
a thousand is to be taken as opening
(verse for the out-of-doors-laud).
1 S.V. IT. .5:iO = RS. IX. 13. 3.
16. It (this verse) is the characteristic of the year ^
;
he (viz. the
Chanter) purifies them alP (i.e. all the partakers of the sattra) by means
of this (opening-verse), he addresses them all.
^ The year having so many days and the verse containing th(‘ word, ‘
thousand
’
(('omm ).
- Note the plural jjavante of th^' verse.
17. Now, however, they say : ‘ (the verse beginning) ‘
be strained as
’
the first of speech ^ should rather be taken (as opening verse of the out-of-
19.
doors-laud). The beginning of speech verily is the opening of the
year: at the opening they thereby lay hold on the year\
t This tristich (SV. II. 125 127=RS. IX. 02. 25-27) is prescribed in accordance
with this Brnhinana by Masaka in his Arseyakalpa I. l.b.
18. A copulation, as it were, is this utterance: the words: ‘be
strained' represent the male, and ‘of speech', the female; ‘of 8oma'
the male and ‘
with bright ' the female. A copulation he produces on
their behalf at the opening of the .sacrifice for the purpose of pro-
generation.
The jarabodhiya-melody (sung on the tristich beginning : )
;
48 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
0 Agni, harness those steeds of thine ’
^ is to be taken as agnis^ma-chant.
With the harnessed year they proceed (or begin). It is (composed) on
(verses) of twenty-four syllables : the characteristic of the twenty-four-
versed (chant).
1 SV. I. 25=11. 733-735=RS VI. 16. 43-45 (with variants). On SV. IL 733-735
the vhagana gives no jarabodhiya, neither does the Arseyakalpa record this
saman. The tristich SV. II. 733-736 has no viniyoga m our ritual, only in the
Brahmana (in this passage). We seem to be right in supposing that the uttarai '
cika (SV. II) was compiled later than the time of the Brahmana and that the
author of the Brahmana refers in this passage to the Rgvedic texts. The tristich
agne yvnksva is not found in the arcika of the Jaiminlyas.
20. Now, however, they say :
‘
the yajfiayajnlya-chant only is to
be taken ’ (as agnistomasaman) ^
1 And so does Masaka.
21. The yajnayajnlya is the way: in this manner they do not
leave the way.
IV. 3.
(The Brahman^s chant during the year.)
1 The chant (saman) of the Brahman (t.c. the prstha-laud
corresponding with the sastra of the Brahman or the Brahmana-
cchanisin, the third laud (stotra) at the mid-day service, of all the
abhiplava-six-day-periods and the three svarasaman days during the
first half of the year) is the abhlvarta (saman)
1 See note on § 3.
2. By means of the abhivaria the Gods turned themselves to
(abhyavartanta) the world of heaven. (The reason) why the Brahman’s
chant is the abhlvarta, is, that they may turn themselves to the world
of heaven
1 Cp. Jaim. br. II. 378, Journ. of the Amer. Or. Soc., Vol. XVIII page 45.
3. It has a finale {nidhana) of one syllable ^ ;
of one syllable
consists (the word) ‘
speech ’
;
by means of speech thereby having taken
hold of the world of heaven they reach it.
I The abhlvarta (Gramegeyagana VI. 1 . 34 on SV. I, 236, finishing words
i 2 A H 2 1 .s
indram girbhir navamahe ) closes: irndrdm ga' 1 ir bhV2 h |
nava'3 ma' 2345 |
ha.
till
2345i\\
:
IV. 3. 4.—IV. 3. 10. 49
4. By means of a saman (or ‘with a saman’) they go hence, by
means of a rc (or ‘
with a verse ’) they return
^ The saman is the abhivarta- saman used in the first half of the year ; in the
abhiplava-six*-day periods of the second half of the year the pragatha SV. II. 806>
807 is used to chant oneach day a different melody (paurumidha, raanava,
it
janitra, bharadvaja, dyaita and naudhasa), cp. Arseyakalpa II. 7 (and II, 5. 6). In
this manner during the first half of the year the saman is the same, the rc different,
in the second half the rc is the same, but the saman different.
5. Yonder world (the sky) is the saman, this world (the earth) is
the verse ^
;
in that they go hence with a saman, they go, after taking
hold of the world of heaven ;
in that they return with a verse, they get
a firm support on this world.
^ We are reminded of the well-known formula : a/no '}ia/n asmi sa tvam iania-
ham asmy rk tvam dyaur aham prthivl tvam, etc.
t). If they were to abandon the saman (i.e. if during the first half
of the year they did not use continually the saman, the abhivarta),
they would fall from the world of heaven ;
if they were to quit their
hold of the verse (during the second half of the year), they would
vanish from this world (t.e. they would not reach again the earth).
7. The saman is the same, the pragatha (on which it is chanted)
is varied : to various bright (things) surely comes he who undertakes a
journey.
8. The abhivarta, forsooth, is a male, a seed-placer ;
he places the
seed continually into the pragathas; in that from here (t.e. in the first
of the year) the
half 10. saman is the same, but the pragatha different,
they thereby place the seed. In that afterwards (i.c. in the second half
of the year) the pragatha is the same, but the saman different, they
thereby cause the placed seed to spring.
9. By means of the saman he milks from here (in the first half of
the year) the pragathas^ (i.e. he gets the good out of them), by means
of the pragatha he afterwards (in the second half) milks the samans
for the sake of congruency.
1 Read pragathdn instead of pragathdm,
They who undertake a journey, each time returning, these do
not perform their journey; they who undertake a .journey without
returning, these arrive
50 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 And in this manner the performers of a sattra, who during the first half of
the year use other sarnans than during the second half, reach the world of heaven
— Read : punar nivartam yanti.
11. If they repeat a chant it would be as if one would seat him-
self near a cow (in order to milk it), that has (already) been milked.
1 See note on next
12. If they (do) not (repeat) a chant they reach the fulfilment
all the desires they wish to see fulfilled.
of 13.
1 The precise meaning of astutam is not clear to jne. The meaning of theso
two sentences seems tf> be a recommendation not to repeat the brahmasamans ;
these must be different in each half year.
The theologues argue: ‘is the year used up^ or is it not used
up ’
? ‘
In t h i s way it is not used up it should be answered the ’
:
other lauds return again, but the Brahman^s SRnian (alone) goes
upward
t Read : yaiayanta (iiomin. from yafayaman) instead of yatayamah
2 Read : tenayatayameti.
A repetition causes ‘
using-up '
; as the other prslhasamans in tiie ^adahas
are day after day the brhat, rathantara* vamadovya and kaloya, there is a
fear of yatayamatva ; but the brahmasamans, which are during the first half of the
year chanted on different verses and in the sec'^)nd half of the year ore
'
chanted on different melodies, take away the fear of ‘ using -up
TV. 4.
(The B r a h m a n ’s chant; continued.)
^
1. In the (first) five months (of the year) the barhata pragathas
are used up^ (for the brahmasamans).
^ A pragatha is a combination of two verses either u brhatl (of S + 8+i‘J4-!^ :
syllables) and a satobrhatf (of 124-8 + 12 + 8 syllables), or a kakubh (of 8+12 + 8
syllables) and a satobrhati. By repetition, out of these two verses are made three
When the brhati precedes, the pragatha is called a barhata pragatha, when the
kakubh precedes, it is called a kakubha pragatha, cp. Vaifcanasutra XXli 8.
9, XXV. 4. f).
2 For this translation of apyanle cp. XTV. 1, 1. Perhaps we might equally
well translate here :
‘
are obtained ’ {viz. out of the Rksamhita). According to
Laty. X. t>. 5, Nidanasutra V. 3, and KalpSnupadasiltra I. 7, the Rksarphita con-
tains 104 barhata pragathas addressed to Indra (I count 106 of them, but am not
sure about this). . Four of these are destined for the brhat, the rathantara,
the kaleya and that saman on which during the second half of the year the
— ;
IV. 4. 1. IV. 4. 7. 51
brahmasaman is chanted {viz. indra kratum na abhara RS. VII. 32. 10, 17=S\^. 11.
806, 807) ; moreover one is destined for the brahmasaman of the caturvirn4a
opening day. The remaining 99 are-.to be used at the abhiplava-aadahas of the
first five months for the brahmasamans. These five months contain each four abhi-
plavas : together 120 days ; as there are only 99 pragathas left over for these 120
days (cp. Jaim. br. II. 381 : ‘ before the fifth month the barhata pragathas are used
up’) the remainder are taken from the 29 satobarhata trcas contained in the
Rksamhita (I am unable to point out which l^k-verses are meant). These satobar-
hata pragathas are used on the third day of each abhiplava sadaha. The exact
reckoning is not clear to me
2. These having been used up, they should proceed (during the
remaining days) uniting two metres^.
1 For the brahmasaman during the sixth month, cp. Laty. X. 6. 9 and Jaim.
br. Tl. 381 ; ‘having united two metres; the usnih and the tnstubh, they should
finish (with these) the five months; having united two metros: the anustubh and
the pankti, they should finish the six months *.
3. They should be three usnihs (and) one gayatrl: these make
three brhatls^.
1 Usmh ; 8-t-8+12 syllables, gayatri : 8-1-8-I-8. Three usnihs ad 2S=844-one
gayatrl ad 24=108=3 brhatis ad 36 syllables. In this manner the want of barhata
pragathas in the Rksarnhita is supplied.
4. Regarding this they say (however) :
‘
this uniting of the two
metres, forsooth, is, as it were, a splitting up of the metres
5. They should (rather) apply the metres, which increase by
four (syllables)
^ These metres are : the gayatri, usmh, anustubh, brhati, pankti, tnstubh,
lagatl. — In order to make up the want, of barhata pragathas, verses m gayatri
metre are, according to Laty. X. 0. 12, to be taken for the brahmasaman on the
caturvim^a day, in usmh on the first almiplava-day , in anustubh on the second day,
in brhati on all the other days; cp. below, 7.
The metres, which increase by four (syllables), are the (f o u r
0 -
footed) cattle thus by means of the cattle they afford a (means of) ap-
;
proaching the world of heaven
1 The accusative svargam lokam seems to be governed by dkramam
7. They should apply one gayatri during one day (viz. the catur-
vinisa-prayaniya-day), one usnih during one day^, one anustubh during
one day ^ ;
with the brhati they should proceed during five months ^
the pankti they should apply during one day * ;
with the tristubh they
62 THE BRA HM ANA OF TWENTY FIVE CHAPTERS.
should proceed during the sixth month, and on the day immediately
before the visuvat-day (t.e. on the third svarasaman-day) they should
apply the jagatl.
1 The first day of the first abhiplava of the first month.
2 The second day of the first abhiplava of the first month.
The third day of the first abhiplava of the first month and during the rest of
the first month and the following five months.
The sixth day of the second abhiplava of the sixth month.
8. they say (however); 'unsuitable for the mid-
Regarding this
day-service are these metres^; they should apply the brhatl and the
tristubh (only) \
1 As at the midday-service only ^ayatri, brhati and tristubh are regularly
used. •
0. These two metres^, forsooth, are powerful^, the y are plainly
the characteristic mark of the midday-service.
1 The brhatl and trispibh.
2 Cp. 6at. br. V. 3. 1. 2: vlryam friHup and Pane. br. XV. 10. 11 : tasmaf^
brhatl chandasam vlryavaitama.
10. On a rathantara day ^ the brhatl is to be taken (for the
brahmasaman) ;
the brhatl, forsooth, is the special place of the rathan-
tara (saman)^; he thereby gives firm support to the rathantara in its
own place. On a brhat-day ^ the tristubh is to be taken the tristubh, :
forsooth, is the special place of the brhat (saman) ^ thereby the rathan- ;
tara and the brhat find continually firm support in their own place.
^ Viz. on a day, on which the rathantara saman is taken for the first (or
Hotr’s) prsthalaud.
2 They both are the typical Hotr-chants for the first prsthalaud.
Viz. on a day, on which the brhatsaman is taken tor the first prsthalaud.
^ J do not see the reason for this as.sertion.
11. They should apply (for the brahmasaman at the prsthalauds)
thirty-three pragathas; thirty-three in number are the deities; in the
deities even they have (in this manner) continually a firm support.
They should apply twenty-four the year consists of twenty-four half-
;
months in the year even they have continually a firm support. They
;
should apply twelve: the year consists of twelve months; in the year
—
IV. 4. 11. IV. 5. 3. 53
even they have continually a firm support. They should apply six :
six in number are the seasons ;
in the seasons they have continually
a firm support. They should apply four : four-footed is cattle ;
in the
cattle they have continually a firm support. They should apply
three : three are these worlds ;
in these worlds they have continually a
firm support. They should apply two : two-footed is the Sacrificer,
for treading on the world of heaven ;
for, in walking, man stands firmly
now on this, now on that foot
1 The exact of purport of what is said in this § is not clear to me. Probably
the author permits for the brahmas aman in the first half of the year 33, or 24 or 12
etc. pragathas; when these are used up they apply them again as long as need be.
It seems that the Arseyakalpa takes no notice of all the possibilities treated in
IV. 4. On the whole cp. Laly. X. fi-8, Nidanasutra V. 3-4; the Jaiminlya
brahmana (TI. 382) agrees closely with PBr.
IV. 5.
(The svaras aman days.) -
1 There are the svarasaman (days)^.
^ The six days (three in the first half of the year preceding the middle or
visuvat-day, throe in the second half, following immediately on the visuvat-day),
on which the samans called svara are chanted at the airbhava-laud. The svarasa-
mans composed on the verso yaj jayatha apumya (Ar. arcika TI.
are four in number,
17, they are registered in the aranyegeyagana III. 2. 9-12, cp. Arseyakalpa,
page 18, note 1, page 20, note I, page 21, note 2). (Tn these days these samans are
chanted : on the first day on SV. II. 730-738, on the second day on II. 168-170, on
the third day on 11. 222-224. Besides svara these samans are called also spara (§2)
and para {§ 3).
2. The demoniac Svarbhanu struck the sun with darkness ; by
means of the svara (samans) ^ thb Gods delivered (asprnvan) it ; that
there are the svarasaman (days), is for delivering the sun (from
darkness).
1 According to the tradition of Kath. XXXIJJ. 6 : 32. 3 and TBr. 1. 2. 4. 4 we
expect (in harmony with and sprti)^ but cp. Kaus. br. XXIV. 3;
iad yad asprrivata tasmat svarasd7nanah and Jaim. br. II. 16: yad asprfframs tat
waranam svara tvam.
3. By means of the para (samans) (thereupon) the Gods conveyed
the sun to the world of heaven; because they conveyed (aparayan),
therefore are they called the para (samans) K
1 Cp. TBr. i. c. Kath. J. c. line 6.
. -
54 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
4. Him who knows this, him convey the para (samans).
5. They are seventeen- versed ^
1 Each laud of these days is made to consist of seventeen .stotriya-verseB.
t). Prajapati is seventeenfold *
;
it is Prajapati they reach (thereby).
1 Cp. note 1 on II. 10. 5.
7 They ^ have the anus^bh for their metre, Prajapati is of anu
stubh-nature ^ ;
they (thereby) actually take hold of Prajapati.
1 Viz. the verses on which the svara’s are chanted ; these are in anustiibh
metre.
2 Cp. below, IV. 8. 9 and Ait. br. III. 13. 2: as Prajapati divided the metres
among the gods, he retained the anustubh for himself, athasyn yat svam r hand a
asld anus tup, etc.
8. Three are before (the visuvat-day), three after.
9. The Gods were afraid lest the sun should fall down from
the world of heaven ;
they fastened it (there) by means of these seventeen
versed stomas ;
that there are these stomas, is for the sake of propping
up the sun V
1 Cp. Kath. XXXIIT. 6 : 31. 8, TBr. I. 2. 4. 2.
10 They are thirty-four-fold (stomas) The thirty-four-versed
(storoa) is the highest goal ;
by means of the highest goal even do they
fix it (viz. the sun, the visuvat-day)
1 Takeni together two and two.
11, 12. They feared lest it (viz. the sun) might fall across, to the
farther side; they propped^ it all round (i.e. above and below) by
means of all the stomas : the two Abhijit and Visvajit (days) ^ ; these
two stomas are strength, by strength even they thus prop ^ the sun
all round : for the sake of holding (it), in order that it may not fall
down nor fall across-
i Koatl parydrsan and paryrsanti.
- The Abhijit and Visvajit days are sarvastoma (cp. notes on Arseyakalpa II. 1
and II. 6, pages 17 and 26) and below, note 2 on XX. 2. 1. — On the whole cp.
Kath. XXXIII. 6: 31. 9, TBr. I 2. 4. 2.
13. Regarding this they say (however); ‘it is similar to falling
into a pit, when after l thirty-three-versed (stoma) they undertake a
—
IV. 5. 13.—IV. 5. 18. 55
seventeen- versed (one) ’
^ A prsthya (six-day period) is to be
between.
1 Viz. when after an Abhijit, the last stotra of which is thirty -three -versed
(cp. Arsoyakalpa, page 17, note 1), follow tho svarasaman-days, which are
seventoeri-versed (IV. 5. 5). This transition is similar to falling into a pit, because
the transition of the stomas is abrupt. — Instead of trayastrirfiSat road trayciHtrnh^at.
14. (In this case) the seventeen- versed- day of it (of the prsthya-
sadaha) is to be put at the end, for the sake of congruency ^
^ If the third day of the prsthya sadaha (which sadaha, on the wholt*, agoM-n
with the first six days of the dasaratra), being seventeen -versed, precedes the
svarasaman days, which also are seven teen -versed, there is no such abruptness
The purport of § 13 and 14 is expresseil more clearly lu the Jaini. br. II. 3S6 (st^e
Sayana's citation of the Satyayanaka a. h. 1.) : ‘having performed the Abhipt
before the prsthya-sadaha, they should bring round the middle day of the prsthya
sadaha, that of seventeen -versed stoma, after (the last day of this sadaha) •
tho
thirty-three- versed one ; in this way they undertake after a seventeen -versed day
{viz. the one of the sadaha) a seventeen -versed day {i.e. the first svarasaman day)
15. Regarding thi« they say (however) :
‘
the seventeen- versed
(stoma) is the belly of the stomas ^ If they removed the seventeen-
versed (stoma) from the middle, the offspring would suffer from hunger,
the participants of the sattra would suffer from hunger.
1 Probably because (cj). VI. 1. 10) it came forth trom the middle ot the
body of Prajapati.
l(i. The seventeen -v^ersed (stuina) must be undertaken after
the thirty-three-versed one ;
the thirty-three- versed stoma is the high-
est goal and the seventeen- versed one (also) is the highest goal : from
the highest goal thereby they step over unto the highest goal h
1 'I'hey get as high as possible.
17. Regarding them (these svarasaman-days) they say *
are
they to be made ukthyas oragnistomas ’
? If they are ukthyas
18. the uktha-lauds are the cattle^, cattle is a means of quench-
ing by means of a quenched (ceremony) they undertake the
visuvat (day)
1 Simply because of the plurality V
As the cattle yields milk, butter, etc.
3 So that the visuvat, which is equal to the sun, be not overheated,
signifying also : ‘
the extinguishing of fire, the removal of heat
56 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
19. Regarding this they say (however) :
‘
there would be no
equilibrium as it were, if the visuvat day as well as the Abhijit and
Visvajit days were to be agnistomas,. but the others (viz. the svarasa-
man-days) ukthyas
1 vivivadham ‘ not being vivadha \ a vivadha being the shoulder yoke from eac*h
si<le which depend two heavy objects (buckets, e.g.). If the visuvat and the
of
Abhijit before it, and the Vi4vajit after it, were made agnistomas, but the svarasa-
nian-days ukthyas, the weight on each side would be unequal, on each side would
be a heavier and lighter load (?). Instead of vivivadham the Jaim hr. (II. 387) has
vilomd yajhah, which is more logical.
20. All (the svarasaman days) are (therefore) to be made agni-
stomas.
21. The agnistoma is strength; in strength they obtain oven
in the middle (of the year) firm support. Nine (days) are of equal
number of stomas ^ : nine in number are the breaths ^ ;
in the breaths
they (in this manner) obtain firm support.
1 When all the svarasamans are also agnistomas, we obtain together with
Abhijit and Visvajit and visuvat, nine of them. Say ana seems to comprehend
these words in a different way.
2 Cp. note on II. 7. 8.
IV. 0.
(The visuvat or middle day.)
1. There is that visuvat(-day).
2. The visuvat('day) is the world of the Gods ;
they thereby
climb unto the world of the Gods.
3. It is (a) twenty- one- versed (day); the sun, forsooth is the
twenty-first of this universe^ ;
unto the world of the sun they thereby
climb,
1 8ee next
4. Twelve in number are the months, five the seasons, three the
worlds, yonder sun is the twenty-first
^ The same statement is often met with, for instance Sat. br. XT. 2. H. 11.
5. In the middle of the sacrifice even they get firm support.
6. (The tristich beginning :)
‘0 Vayu, the bright (Soma) hath
’
been offerded unto thee ^ is the opening (tristich) (of the out-of-doors
laud) containing the word ‘
bright *
: the characteristic of the sun
IV. 6. 6.— IV. 6. 12. 57
1 SV. II. 978~9'^0=RS. IV. 47. 1-3 (anustubh).
7.
2 It is striking that the Arseyakalpa prescribes a ditferent trca as pratipa'l ;
perhaps this rests on the contents of § 8.
Of the Gods it is Vayu, forsooth, that reaches him (i e, the
sun), of the metres it is the anustubh ;
if the opening (tristich) were a
different one, he (the sun) would burn down (the Sacrificers) ^
Cp. Jaira. hr. II 339 ; ‘ an anustubh -verse addressed to Vayu (the Wind) fs
the opening tristich: the Voice (‘Word’), forsooth, and the Wind of the (lods reacli
him
8. ‘
They are severed from breath they say, ‘
who depart from
the opening tristich in gayatri-metre ’
In that, however, this tristich
is addressed ^ to Vayu, thereby they are not severed from breath, for
Vayu is breath.
1 Viz. who take as opening tristich for the pavamana-lauds any other than a
pratipad in gay atrl -metre.
2 Read bhavali instead of hhavanti.
9. And they also appease ^ him by means of this (opening tristich),
for Vayu (Wind) is a (means of) appeasing^.
1 On samayati and The visuvat-day is again identi-
cp. note J on IV. 5. 18.
fied with the sun, whose too excessive heat thusremoved by the wind. Jaim br is
III. 389: ‘if the wind did not blow, yonder (sun) would burn this (world) b.\ its
heat and Agni vai,5vanara would destroy the creatures
10. (This verse, containing the words :)
'
Come along for the drink-
ing of Soma ’
is addressed to Soma who is being clarified (to Soma pava-
mana) C
I And thus especially adapted for a pavarnana-laud : the bahispavamana-
stotra. —The words are SV. II. 978. c.
11. It is a (verse) containing the word *
team ’
^
;
for the teams are
cattle, the cattle is a (means of) quenching^, by means of a quenched
(ceremony) even they thereby go unto the sun (i.e. undertake the
visuvat-rite).
1 sparho deva niyutvatd : ‘
desirable, O God, by (Vayu), who driv’^es with a team
of horses', SV. 11. 978. d.
2 Cp, note 2 on IV. 5. 18.
12. It (viz. the visuvat-day) has the divakirtya (samans) ^ for its
chants.
;
58 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
^ Under the name divakirtya are comprised the live adityasya vrata
4ukriyani : bhraja, abhraja, vikarna, bhasa, mahadivakirtya (the divakirtya par
excellence). Of these the bhrajasaman (aranyegeyagana VI, 1. 6.) is composed
on agna ayuiihHi pavase (ar. arc. V. 1); the abhraja (ar. gana VI. 1. 6.) on agnir
murdha (ar. arc. I. 27) the vikarna ; (ar. gana VI. 1. 7) on vibhrad hrhat (ar. arc.
V. 2); the bhasa (ar. gana VI. 1. 8.) on prakmsya vrmah (ar. arc. III. 8); the
mahadivakirtya (ar. gana VI. 1. 9-18) on different stobhas and ar. arc. V. 2
{vihhrdd hrhat).
The demoniac Svarbhanu struck the sun with darkness from
13. :
it (from the sun) the Gods drove away the darkness by means of the
divakirtyas in that there are the divakirtyas, they drive away even
;
the darkness from it. The divakirtyas are the rays of the sun, by
means of the rays even they thereby plainly take hold of the sun h ^
1 Cp. TBr. I. 2. 4. 2, Kath. XXXTII. 6 : 31. 21.
^
14. The bhraja shine ’-saman) ^ and the abhraja (‘ flame ’-saman)
are chanted at the beginning (‘mouth’, ‘upper part’) of the two
pavamana-lauds ;
from its (the sun’s) very moutli (‘upper-part’) they
by means of these two remove the darkness.
^ The bhraja is the second saman (the gayatra not being taken into account)
ot the midday-pavamana-laud, the abhraja of the arbhava'pavamanadaud, see
Arseyakalpa 11. 5.
16.
15. The mahadivakirtya ^
and the vikarna are in the middle
from its (the sun’s) middle part they by means of these two (samans)
remove the darkness. The bhasa is at the end^; from its (the sun’s)
(lower part)
feet 17. they by means of this (s«aman) remove the darkness.
1 .As hotuh prstha, Jaim. br. 11. 31)0.
- As brQhma.saman (Jaim. br. 1. c.) i.e. as third prstha.
As agnistoma.saraan.
It (viz. the bhasasaman) has ten stobhas^, ten syllables con-
tains the viraj ;
in the viraj ^ they get firm support.
1 rtam me, hhadram, .^reyah, vamam etc., see Samaveda samhita ed. Calc.,
Vol 11, page .508 and cp. the Stobha-book 11. 9 (ib. page .540).
- Viz. ‘ in food ’
: virad va annam.
Now, regarding the saying of the theologians: ‘by means of
six months they go hence on their way, by means of six they return
—where, then, is the world of heaven, for reaching which they hold the
sattra ’
?
;
IV 6. 18 —-IV. 7. 1. 59
18. (It should be answered:) *by (the tristich beginning:) ‘the
’
crest of heaven ^ they take hold of the world of heaven.
1 8V. TI. 490-492=RS. VI. 7. I, 4, 2 ; note that the Black Yajurveda (c.^.
TS. I. 4. 13) has equally the verses RS. VI. 7. 1, 4.— On these verses the bhasa is
chanted.
19. By (the words) :
‘
the disposer of the earth ’
they gain firm
support on this world (the earth).
20. By (the words) :
‘
Agni vaisvanara, born in the sacred rite
’
the characteristic mark of the visuvat (day, i.c. the sun) is brought
about.
21. By (the words): ‘the wise universal-sovereign, the guest of
men they reach food.
’
22. By (the words) :
‘
him the Gods have begotten as a vessel for
their mouth ’
^ they are born (in their offspring).
^ Reading with the RS. asanna instead of the Sainavedic tradition asanttah,
23. It^ is (performed) on Jagati- and tristubh (metres) ^ ;
jagatl- and
tristubh-like, forsooth, is the sun^; if it were (performed) on (metres)
different from these, they would fall from the world of heaven (they
would not reach the world of heaven)
^ Viz, the viauvat-day as to its first prstha-stotra and its agnistonia-stotra.
- The verse vihhrad hrhat is jagati, murdhanam divafi is tristubh. — (Jp. Nidana*
sutra V. 9 : atha khalvaha : tristuhjagatisu hhavatiti ; kasyedam hrahinayiam sydd
iii prsthugnistomamynnor ity dhuh etc. According to 8ayana the assertion
that the visuvat-day is performed tristubjagatiHu refers only to the bhasasSman
(chanted on murdhanam divah), which being by itself traistubha^ is by the words yd
devyd also jdgata. This statement is to me incomprehensible.
3 Because the earth is gayatri-like, the intermediate region tristubh-hke, the
sky jagatl-like and the sun moves between intermediate region and sky, cp. Kaus.
hr. XXV. 3. 6 : tristubjagatyor ha vd em dhita, ddityah pratisthitas tapaU.
24. It (viz. the bhasasaman) is (chanted) on (verses) containing
’
the words :
‘
universal sovereign ^
;
the world of heaven is universal
sovereignty. In the world of heaven even they get firm support.
1 Cp. IV. 6. 21.
IV. 7.
(The Brahman's chant.)
1 . The visuvat (day) is the body (the trunk) of the year; on
both sides of it (i.e. before and after) are the two halves (of the year)
60 THE BRIHMANA of TWENTY FIVE CHAPTERS.
the abhlvarta^, by means of which they depart hence, and the pra-
gatha^, which comes afterwards {i.e. in the second half), these both are
brought into practice on the visuvat-day They thereby bring the
halves into the body of the sacrifice : in order to reach the world ot
heaven.
1 The brahmasamari, on which different verses are chanted during the first
half of the year.
- The pragatha iiidra kratum na abhara, which is chanted on different melodies,
see 2.
The abhivarta fails (at the visuvat-day) on the midday*pavamana-laud .and
the vikarnasaman is chanted on indra kratum na abhara.
’ ^
2. It is the pragatha (beginning) :
‘
0 Indra, bring us ability
1 SV. II. 806-807 =RS. VII. 32. 26-27.
’3. This (pragatha) has been '
seen ’
by Vasistha, after his son
had been slain ^
;
he then became rich in progeny and cattle. That it is
this pragatha, is for the sake of obtaining progeny.
I putrahata as Kath. XII. 10: 172. 12 against the regular hatdputra of TS. II.
5. 2. 1 and Jaira. br. I. 150, III. 26. According to the Anukramanika on RS.
VII. 32. 26 (which is the pragatha here mentioned) : aauddaair agtiau praksip-
yamdnah ,4aktir (the son of Vasistha) antyarp pragdtham dlebhe (began to recite the
first half), so Wdharca ukte 'dahyata ; tarp putroktam vasisthah sanidpayateti
sd^ydyanakam ; vasisthasyaivdrmm iti tdndakam. On this legend cp. below VIII,
,
2. 3, XIX. 3. 8 and Jaim, br. II. 390, 392 in Journal of the Amer. Or. Soc., Vol,
XVIII, page 47 ; op. also Say ana on TS. VII. 4. 7. 1 : vUvdmitrosdpena hatesu
putresu, vasisthah., , sauddsdn abhyabhavat, and Kaus. br. IV. 8.
4. (The quoted pragatha contains the words) :
'
may we, living,
attain to light They, forsooth, who happily traverse the year, attain,
living, to the light.
5. ‘
Let no unknown, evil-minded tribes, let no unfriendly ones
tread us down*. The evil-minded ones are the thiefs, the impostors.
These they thereby overcome.
6. ‘
By thine help, o Hero, we will traverse the streams, the ever-
flowing waters’. The streams, the ever-flowing waters,, forsooth, are
the year. This they thereby traverse.
7. (The pragfithas beginning :)
‘
to-day and to-morrow conti-
nually
’
‘
thee to-day and to-morrow the men ’
‘
b i m to-day and to-
morrow ’
^ are the linking pragathas ;
one of these is to be taken (as
;.
IV. 7 . 7 .— IV. 8 3 . . 61
the Brahman’s chant during the second half of the year), for the sake
of congruency. They Jink (the religious performances) of each follow-
ing day (with those of the preceding one).
1 SV. II. 808.809=KS. VIII. 61. 17-18.
2 SV. II. 1G3.164=RS. VIII. 99. 1-2.
3 SV. II. 1041.1042=BS. VII. 66. 7-8.
8. Now they say, however : (the pragatha beginning :)
‘
0 Indra,
bring us ability ’
is to be taken for the sake of prospering.
1 And so does the author of the Arseyakalpa II. 7, page 20.
10.
9. Descending are the months ^
1 In the second half of the year the course followed in the first half is reversed,
cp. Arseyakalpa, Einleitung p. XXV.
In the manner as they climb from here (i.e. from the ground)
on a tree, in the same manner they descend from it : having ascended
unto the world of heaven, they thereby regain firm support in this
world.
IV. 8.
(The go-and ayus-days.)
1. There are the go- and the ayus-stoma (days)
1 In the last month, after the three abhiplava six-day periods, follows an ayus
and a go-day. Why runs the text : ganA cayue ca (as XXI\' 14.1) instead of ayu^ ca
•gaus ca ^ Jaim. br. has the same.
2. Two-footed is the Sacrifioer : (these two must be performed)
for obtaining firm support.
3. They have a plus and a minus ^ : after the plus and the minus,
forsooth, the children are born 2 .
1 The gostoma contains 15 stotriya verses in the bahispavamana, 36 in the
four ajyastotras, 85 in the madhyandinasavana, and 105 in the trtiyasavana to- :
gether 241 ; here is a plus of one stctriya verse above the decimal number (the viraj)
the ayustoma, on the other side, has 9 stotriya verses in the bahispavamana, 60 in
the four ajyastotras, 86 in the madhyandinasavana, and 105 in the trtiyasavana :
together 259 ; here is a minus of one (cp. Arseyakalpa page 7, note 2 and page 8,
note 2.)
2 The male has a plus : the member, the female has a minus : the vulva ;
in
accordance with this plus and minus, i.e, out of it are born the young ones. — Cp
Kath. XXXIII. 2 : 27. 16: ekaya gaur atirikta ekayayur unah and TS. VII. 4. 11. 1-2.
;
62 1
4. THE BRAHMANA OF TWENTY FIVE CHAPTERS.
They are viraj-like^ ;
the viraj is food : in food even they obtain
firm support.
The number of stotriya verses of the two stomas, together being 500. is
dividable by ten, cp. Kath. 1. c, te saihstuta virajam abhi sampadyante and TS. 1. o.
(The ten-day rite.)
5. There are the ten days of the twelve day-period
1 The dvada^aha without the opening- and the closing day (prayaniya and
udayaniya).
6. The ten days are an accomplished viraj ;
in accomplished viraj
(in perfect food) they obtain firm support.
7. There are (in this ten day period) the (six) prsthas^; the
prsthas, foorsooth, are strength ;
in strength even they get firm support.
There are the Chandomas ^ Chandomas are cattle in cattle even
;
the ;
they gain a firm support. Then there is that tenth day of used up
stomas) ^ of used up metres^, of used up cases which is unexpressed ^
and Prajapati-like
1 The six prsthya days, on which successively the prsthasamans (rathaniara,
brhat, etc.) are the hotrsamans, i.e. serve for the first prsthalaud.
2 The 7th, 8th and 9th day of the daSarStra.
3 dptastoma dptacchandaa, in so far this day is the final clause (of the nine
days), on which all the stomas, all the metres are again used in due order.
^ dptavibhaktika. The rule is that the ajyastotras, at least one of them,
contain a certain definite vibhakti (one of the seven case-forms of declension, the
vocative being reckoned as eighth) of the name of the God invoked {agni or indra)
see below X. 7-9 and Nidanasutra III 9 athaitdh aapta ndnia vibhaktayah sa: :
tarp tena iaamai taamdt tasya taaminn ity dmantritd alarm ; aa khalu vibhaktim
dmantritdm (‘ the vocative ’) prdlhame *hani karoti (cp. the first ajyastotra agna :
dydhl) :,.tam iti dvitlyd, tarn, dvitlye {agnirn dutam.,); teneti trtlyd, tdm trtlye
{agnindgnih samidhyaie) ; aa iti prathamd, tarn caturthe 'hani karoti {janasya gopd
. . . ,agnih) etc.
^ aniruktarn prdjdpatyam in the words of the prsthastotra kayd na& citra
dbhuvad., ,kayd 4aciathayd . . kaa tvd (SV. II, 32-34) instead of the name of the
deity invoked, the pronoun kah is used, which, as is well-known, represents
Prajapati.
(The tenth day.)
8. What they reveal, that they overdo ;
therefore no revealing
should be made
IV. 8. 8.— IV. 8. 11. G3
Read with the Leyden MS. yad vyahur (instead of yad adhydhur)^ cp.
1
below XV. 7. 3 and Kaus. br. XXVIII. 1 sayo vydha so Hirecayati; vyahur is ex- :
plained by Say ana as vibruvanti (so to be read instead of vikravanti). The mean-
ing is what is recited too much (or too less).’ The tenth day is avivakyam i.e.
:
‘
mantra or any act has been forgotten during the service, or if any mantra or
if any9.
any act has been practised, that does not belong to it, no one should draw the
attention to this fact, no one should express his opinion about it. Usually, if
such be the case, a prayascitta should take place.
Cryptically they bring into practice the anustubh^; the anu>
s^bh, forsooth, is Prajapati^; if they perceptibly brought into practice
the anustubh, they would go unto Prajapati^.
I For the chants of the arbhava-pavamana-laud at a certain moment (cp.
Einl. on Arseyakalpa page XXIV) anustubh verses are to be taken, usually for the
.4yava4va and andhigava, which in the prakrti are chanted on anustubh’s (SV. 1.
545, 546). At this occasion, on this tenth day, however, they are chanted on a
peculiar kind of anustubh, viz. the pipilikamadhya^ of 124*8+12 syllables, viz.
SV. 11. 714-716, cp. below XV. 11. 8, and especially XV. 7. 2, 5. According to
Baudhayana XVI. 6 : 252. 10-253.7 this tenth day is ananustubham, cp. A^valayana
VIII. 12. 2-7, Kaus. br. XXVIII. 1 : utsrjyate dasame hany anm\up.
’
“ See note 2 on IV 5. 7.
^ They would attain the prajapaleh sayujyam, in other words they would die
in the middle (before the end) of the sattra, and, as Sayana remarks, the partici-
pants of a sattra, it is true, wish to attain this union with Prajapati, but only
after they have lived long and die at the normal end of life.
10. Ho, verily, who knows the pith of the sacrificial -session,
becomes (himself) the pith ;
of the chants (the samans) the vamadevya
is the pith, of the deities it is Agni, of the metres it is the viraj, of the
stomas it is the thirty-three- versed one Having united all of this into
one whole, they rise*.
1 Cp. below XV. 12. 2.
2 This refers to the last laud of the last day but two of the gavara ayana, tlie
tenth day of the da4aratra, after which they '
rise from the session ’ {aattrUd
uttisthanti) i.e. they finish the sacrificial ‘
session.’
11. The theologians say :
‘
have ye risen from a going*on, or from
’ ^
a still -Stan ding session ?
I udasthataS can only be the pluti-form of udasthata, 2nd p. plural aor. act.
The tense and person in the question are remarkable. Cp. with this and the next §§
XV. 12. 3-5.
64 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
12. They who rise after chanting the rathantara (saman), these
rise from a going-on (session). Regarding these he should say: ‘they
will be devoid of a firm support.’ They who rise after chanting the
brhat (saman), these rise from a still -standing (session). Regarding
these he should say: ‘still-standing (not increasing) will be their
’
prosperity : they will not be better off
I And for this reason neither the rathantara nor the hfhat are to be chosen as
the last saman.
13. They (on the contrary), who rise after chanting the vamadevya,
these rise from pith^ to pith, from fullness to fullness, from support to
support, for the young ones have the intermediate region as their
support
1 Op. IV. 8. 10.
2 vSayana : avakamm antarena samcarananupapattes iasam tadayatanatvam, cp.
^lat. hr. IV. 5. 2. 13 : antariksayatand vai garhhdh. For the rest, the vamadevya
being identified with the intermediate region, they reach the antariksa and thereby
prajdt which is antariksayatand ; cp. also VII. 9. 6.
14. It is on (verses) of thirty-three syllables ^ : after gaining firm
support among the thirty-three deities they rise.
1 The vamadevya is chanted on the thirty -three-syllabic viraj ; agnim naro
mdhi\ SV. I. 72=^1S. VII. 1. 1-3. = SV. II. 723-725.
2 Cp. TV. 4. 11.
16 The vamadevya is Prajapati-like ^ after gaining firm support in :
Prajapati they rise. The vamadevya is cattle: after gaining firm support
in cattle they rise.
1 This saman being composed on SV. I. 69 : kayd nas citra dbhuvad ; ka is the
quasi -mystic name of Prajapati.
IV. 9.
(The tenth day, continued; the mental
laud, etc.)
1. Having performed the patnisaipyajas they {viz, the Chanters)
go up (out of the prdctnavamSd §dld, where these oblations have
taken place) in easterly direction and address the (verse) of redundant
metre (beginning) :
‘
this one of thousand men ’
^ to the ahavanlya-fire
(standing before it, directed to the east)
IV. 9. I.—IV. 9. 9. 65
1 Cp. C. H. § 252 ; the day closes with the patnisamyajas, cp. Apastamba
XXI. 9. 14, 15. The Chanters also have to perform those oblations with a special
mantra, Drahy. IX. 3. 23.
2 S. V. I. 458.
2 According to Drahy. IX. 4. 1-2 the Udgatr only chants the saman (thrice),
all three join in the nidhana.
2. The (verse) of redundant metre is (equal to) these worlds^; in
these worlds they obtain firm support.
1 This equation is not known from any other source.
3. The finale (nidhana) is goh^\ the cow (gfo), verily, is the
characteristic mark of the vira] ^ : in the viraj even they obtain firm
support.
1 The saman (the first one of the two attributed to Gaur ahgirasa), grame-
5 4 5 111
geyagana XII. 1. 28, begins ayarh saho ha i, and closes : go*234ofi, Cp Drahy. IX,
4. 1
2 Probably because viraj is equal to food (milk).
4. Having entered with their face westward (into the sadas) ,
they
hold the (mental) laud with the verses^ of Sarparajfti
1 Ar. arcika V. 4-6=SV. II. 726-728=RS. IX. 189. 1-3. They are chanted on
the gayatra-saman. Cp. Kaus. br. XXXVII. 6 : te samprasrpya sdrparajhyd rkm
stuvate and TS. VII. 3 1.3.
5. By means Arbuda removed his
of these (verses) the Serpent
dead skin ;
their dead skin even they remove by means of these (verses).
6. Sarparajni is the earth ;
on the earth even they obtain firm
support.
7. They chant three (verses) ;
three in number are these worlds ;
on these worlds they obtain firm support.
8. Mentally he causes them to return
1 For all lauds with the exception of the three pavainana-lauds the Adhvaryu
holds the upakarana saying: upavartadhvam : ‘ return yo’, indicating thereby
that
the tnstichs of these lauds are to be repeated, cp. Ap. XII. 17. 9, C. H. § 155,
page 236. For the mental laud these words arc not pronounced loudly, but only
said tnente. The conclusion of the stotra is indicated to the Hotf not by the word
‘
this (is the last verse) but by looking at him.
9. Mentally he (the Udgatr) makes him; mentally he (the
Prastotr) sings the prastava, mentally he (the Udgatr) sings the ud-
5
. -
66 THE BBAHMANA OF TWENTY FIVE CHAPTERS
githa, mentally he (the Pratihartr) sings the pratihara, mentally they
(the three Chanters together) sing the finale^ : for the sake of reaching
the unreached.
1 Cp. Baudh. XVI. 7 ; 254. 7 sqq., Ap. XXI. 10. 4.
10. What they (the participants of the sattra) do not reach by
means of the voice, that they (the Chanters) make them reach by means
of the mind.
11. On an enclosed space ^ they hold the laud : in order that they
may encompass the brahman
1 Probably the two doors of the sadas are covered up.
2 In this way will not go forth from them the mantras, the sacred texts.
12. They hold a colloquy on (the nature of) brahman ^ : in spiritual
lustre even they gain firm support.
1 brahmodya^ brahrnavadya or brahmavadya According to Drahy. TX. 4. 12~
15 the Theologians of the Samaveda give different explications regarding the
nature of this brahmodya. According to Sahkhayana XVI. 4. 8 sqq. it is a
dialogue in question and answer between Hotr and Adhvaryu, Brahman and
UdgStf, Brahman and Sacrificer, according to Ap. XXI. 10. 13-11. 10 between,
on the one side, Adhvaryu, Brahman, Hotr, Hotrakas, and XJdgatr, and on the
other side the Yajamana, who answers the questions. These three texts give the
questions which are addressed and the answers which are given, cp. also A^v. X.
9. 2 14. Ait.
and hr. V. 25. 22.
13. The Hotr recites loudly the Four-hotr-formulas he thereby
;
holds the recitation following on the laud ^
;
for that is no laud which
is not followed by a recitation.
1 When the Hotr mentally has repeated the verses of the laud, he recites by
way of ^astra (each stotra must be followed by a corresponding 4astra) the Catur-
hotp -formulas. In the manuals of the Hotf these are given ^ahkh. X. 14. 4 and Ait.
br. V. 25. 3-13, Asv VII. 13. 9-10.
They abuse ^ Prajapati now ;
that they have got hold of him,
this (fact) is now ^ proclaimed by them (as they think :)
‘ we have got
hold of him.’
1 The abusing of Prajapati consists according to DrShyayana (IX. 4. 17-18)
either in mentioning the evil deeds of PrajSpati or in repeating the evil facts done
by Prajapati as recorded by the Adhvaryus and the ^tgvedins. Of the Rgvedins
is known the tale of the incest of Prajapati (Ait. br. HI. 33, cp. below VIII. 2. 10
and 6at. br. I. 7. 4). Apastamba (XXI. 12. 3) cites several prajapatiparivMa
—
IV. 9. 14. IV. 9. 21. 67
mantras f e.g. yat stenan yad vrkdn dam^an masakdn yad aghdyavah |
tad u te vrjinam
tv etad vratam etan na me matam,
2 Probably (note the place occupied in the sentence by enam) tdvad belongs to
15.
the preceding, not to apamainam.
The householder (Grhapati) holds the pillar of udumbara-
wood ;
the householder, forsooth, is the teacher of food food even he
reaches to them.
1 Cp. urg vd udumbarah, passim in all the Brahmanas. —The Gfhapati and all
the Chanters after the completion of the mental laud must take hold of the pillar
until the stars become visible, cp. Drahy. IX. 4, 21, 23.
16. They restrain their speech
1 Until the stars become visible, Drahy. l.c., Ap. XXL 12. 7.
17. Milked out, as it were, are now the metres, used up, and gone
to end ;
these they thereby invigorate with juice,
18. and they also link the (religious performances) of the next
(day) with (those of this day).
19. At a sattra the sacrificial fee is the (person) self k
1 At a sattra no cows are given as daksina ; a sacrifice devoid of daksina is
inauspicious ; by the conception here given, the inauspiciousness is removed.
The Brahmana is identical with TS. VII. 4, 9. 1.
20. When one cuts off ^ from himself, he reaches the fulfilment of
whatever wish he has.
1 avadyati is the technical term for the cutting off from the havis, the sacri -
ficial substance, such as a purodasa. — The T8. 1. c. has ; dtmdnam eva daksinam
nitvd suvargam loham yanti^ the Jaim. br. (II. 374) uses the expression sprnvate
‘ they free themselves ’
(?).
21 During two (months^: the first two) he cuts of his hair,
during two (the two following months) his skin, during two his flesh,
during two his bones, during two his mark, during two his fat and
blood 2.
Thus Say ana, but it seems preferable to understand with the Jaim. br.
1
(il. 374)upasadbhydm; if we accept this interpretation, the participants of the
sattra begin their Soma-feast in a spiritual state, as it were. The gavam ayana
is preceded by 12 dikfa- and 12 upasad-days, see e.g. Baudh. XVI. 13 261. 1. If :
the Jaim. l)r. (II. 373) states that there are three upasads, this must be an
error.
; ;;
68 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
2 Cp. TS. 1. c. and Ap. X. 14. 10: ptva dlksate krso yojati ; ynd asyanganatn
miyate juhoty eva tad iti vijfiayate.
22. Their top -knots they one after another cause to be shaved
mishap even they thereby remove from themselves (as they think) :
‘
let
us go lighter to the world of heaven*
1 Cp. TS. VII. 4. 9. 1 8. f. sikhdm anu pravapanta rddhyd, atho raghiydihsah
suvargam lokam aydmeti Ap. XXI. 13. 4 sattram ced^ vapnnakdle saHkhani {pro)
:
vapante. Ordinarily this shaving takes place after the offering of the va.4a maitrd-
vnruniy cp. C. H. § 256a, page 407, according to Laty. IV. 4. 18, Drahy. XI. 4. 19
the shaving takes place at the e n d of the gavam ayana and with this statement
the Jaim. hr. (II. 374) agrees :
‘
therefore (i.e. because the cows got curved horns
or lost their horns, cp. above IV. 1.2) the participants of a sattra shave even their
'
top-knots : they then become equal to the cows (who got all the food)
23. And they also become similar to the cows : in order to get all
food
1 This refers to IV. 1. 2; cp. the quotation from Jaim. br. in the preceding
note (on IV. 9. 22).
IV. 10.
(The mahavrata.)
1. Prajapati created (lit. let loose out of himself) the creatures;
he was emptied out and fell down. To him the Gods altogether came
up; they said: ‘let us bring together a mighty (fast-)food (mahad
watam) that will restore him.’ ^ For him they brought together what
food ripens during a year ;
that they reached him, that he partook of ^
that restored him. ‘Mighty {mahad), forsooth®, is that food {vrata)
that has braced him.’ Thence the name ‘
mahavrata ’.
1 Cp TBr. I 2. 6. 1 : prajdpatih prajdh srstvd vrtto 'sayat ;
tom deva bhutdnarh
rasar(i tejah aambhrtya tenainam abhimjyan, etc. According to the Jaiminiyas the
mahavrata has its name from the words of the deities, who having brought to
Prajapati the pith of the regions, of the waters and of the food, exclaimed: ‘
We
bring food {vratam) to the great one’ {^nahote), Jaim br. II. 409.
2 Read avratayat instead of avrajayaL
2 On marya {h) as an interjection or particle cp. Pischel, Vedischo Studien I,
page 61.
2. Prajapati, forsooth, is great (mahdn)^ his food even is this
vrata (-rite)
IV. 10. 2.— V. 1. 1. 69
1 According to the explanation of § 1 the word mahavrata is a karrnadharaya
compound, according to the second explanation it is a bahuvrihi.
3. Regarding this (mahavrata-rite) they say :
‘
in the middle of
the year it is to be undertaken : in the middle (of the body : in the
stomach) the food which has been eaten, restores.
4. . Regarding this (however), they (other theologians) say :
‘
if they
undertake (it) in the middle of Ihe year, they reach the (one) half
of the food, but lose^ the other,’ At the end of the year even it is to
be undertaken ;
for in the (course of the) year all food ripens.
1 Read here and V. 9. 13 chamhatkurvanii instead of samvatkurvanfi.
5. This (a) twenty-four-versed (day) ;
the year is twenty- four fold,
food is the twenty -fifth
^ 111 this manner the mahavrata is a pancavim§a*day, cp. Tlir. 1. 2. 6. 1*2 :
pancavithaaatomo bhavati, catiirvirhsatyardhamaaah aamvataaro^ yad cu elasmint
samvataare ^dhiprajdyata tad annam pancavbhaam abhavat,
6. The twenty-four^versed opening day (the first but one of the
year’s sattra) is (the same as) this finishing day ^
I By this fact the beginning and the end of the year are the same. The purport
of this sentence in this context (in the midst of the description of the mahavrata) is
not very clear. Perhaps this fact, which ought to be mentioned at the end of
the description of the gavam ay ana, is mentioned here by anticipation, before the
lengthy treatment of the mahavrata.
7. Because they brings together the food after a year, this
twenty -fifth (stotriya- verse) comes into existence.
1 We expect the imperf., '
because they (the Gods) had brought together', cp.
§ 1. Perhaps the imperfect is intended a few times also in the 6at. hr. the present
;
isused instead of the imperfect, see Introduction to the edition of the Kanviya^at.
br. chapter III, § 29. —
The author of our Brahmaria implies in § 7, that properly
the mahavrata is a caturviro^a day ; § 7 seems to continue § 5.
Fifth Chapter.
(The gavam ayana, continued.)
(The mahavrata, continued.)
V. 1.
1. The vamadevya is to be taken for the mahavrata (laud)^
1 i.e. that part of the first pf§tha-laud, which is designated as the aiman,
* the trunk,’ cp. V. 2. 1. Jaim. br. II. 411 : vdmadeoyam cvmtasydhnah prHham kdr-
yam iti.
70 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
2. The head ‘ ’
is nine-versed
1 Literally ‘
thrice three fold.’ The so-called * head ’
of the rnahavrata laud
(i.e. always of the first prstha-laud of the midday service) is chanted in ^ayatra
melody on three tristrichs, viz, SV. TI. 146-148=19,8. I. 7. 1 . 2. 4 ; SV. II. 263-
266=RS I. 84. 13-16; SV. II. 800-802=RS. VIII. 93. 1-3.
3. For threefold is the head : hair, skin, bone h
1 Cp. TBr. I. 2. 6. 2-3 : tridhavihitaih hi Hro loma chavir asthi.
4. Fivefold (or five-versed) is the other ^ trunk: hair, skin, flesh,
bone and mark.
1 itara used as dXXos, cp. § 7.
5. Having made once the ^im-sound they chant the head (i,e. ‘ ’
the stotriya-tristichs composing this part of the vratasaman) right
ofi ^ (without repeating any of the nine verses, in their order as given
above).
1 Cp. TBr. 1. c.
6. Therefore when the limbs grow fat, the head does not also
grow fat, (and) when they grow lean, it does not also grow lean
1 medyanti and krSyanti accus. plur. neutr. Cp. TBr. I. 2. 6. 3 : tasmdt tat
sadrg eva na medyato 'numedyati, na kriyato '"nukrSyati and Jaim. br. II. 408 r
UjmnJdd idam airo na medyato ^numedyati, na krsyato nukr^yati. ^
7. Again and again returning ^ they chant the (tristichs constitut-
ing the) other trunk ;
therefore the other trunk (i.e. the parts except
the head) grows fat and lean (but not so the head).
1 i.e. repeating (cp. note 1 on IV. 9. 8.) : forth© other parts of the vratasaman
are the paficada^a, saptada^a, etc. stomas, the required number of verses for which
is got by repetition after the rules laid down in Chapter 2 and 3. Cp. Jaim. br. II.
407 :
‘
he makes (by repetition) fifteen verses out of the three ; therefore the arm
grows fat and lean with the trunk.
8. The ‘
head ' is (chanted) on gayatrl-verses containing the word
arka h
1 8V. II. 146 (cp. § 2 note 1) : indram td gdthino hrhad indratn arkebhir arkinah ;
according to the Jaim. br. (II. 9) on Jaim. Samh. IV. 5. 2-4=RS. VIII. 16. 9*11 :
tarn arkebhia tarn samabhitii.
9. Arka, forsooth, is food, the gayatrl is spiritual lustre: food
even and spiritual lustre he puts at the beginning (ready for them)^.
1 Or: ‘he brings in (their) mouth.’
V. 1. 10.— V. 1. 15. 71
10. The ‘
wings ’
are fifteen- versed and seventeen- versed ; by
means of the wings the Saorificer, having become a bird, goes to the
world of heaven.
11. Regarding these two they say: ‘they are to be made equal:
either both fifteen -versed or both seven teen- versed : for the sake
of equilibrium.’
12. Regarding this, however, they (other theologians) say :
‘
if
they are equal, then they are of equal strength.’ They a r e to
be made fifteen-versed (the one) and seventeen- versed (the other) : the
bird, forsooth, when holding his wings aslant so to say, flies swifter.
1 saclm., krtva, probably tmesis for saclkrtva (cp. pradaksinl. . . kurvate,
Baudh. X. 2 ; 2. 10), otherwise *
instead of 8acl a dual. masc. would be required ;
but cp. RS. X. 142. 2.
13. On the right side {i,e. as right wing) the brhat (saman) is to be
taken : the right side of the trunk is the more powerful.
14. But they {i,e, others) say :
‘
it is to be taken on the left side :
at the side of the Brahmanacchamsin ^ ;
tris^bh-like is the brhat*.
15.
tristubh-like is the Brahmanaccharasin^, tris^bh-like is the fifteen -versed
(chant)*.
* Who has his seat in the sadas to the left side of the Hotr.
2 Being chanted on tristubh -verses : SV. II. 159 160=RS. VI. 46. 1-2.
3 The Brahmanacchamsin is the second of the Hotrakas, just as the tnstubh
is the second metre of the caturuttarani (Ind. Studien, Vol. VIII, page 16).
4 Cp. VI. 1. 8.
At the right side the rathantara (saman) is to be taken {viz,
for the right wing) ; at the side of the Maitravaruna ^
;
gayatri-like is
the rathantara gayatri-like is the Maitravaruna®, gayatri-like is the
seventeen-versed (chant)*.
^ Who ha,s his seat to the right side of the Hotr.
2 Because the rathantara sprang from the mouth of Prajapati along with the
gayatri.
3 Because the Maitravaruna is the first of the Hotrakas, just as the gayatri is
the first metre of the caturuttarani.
4 The rathantara (chanted on SV. 11. 30-31 =RS. VII. 32. 22-23) is on jagati,
and the jagati contains twice the number of syllables of the gayatri, thus
Sayana*
72 THK BBAHMANA OF TWENTY FIVE CHAPTERS.
16. The ‘
tail ’
is (a) twenty -one-versed (chant).
17. The twenty -one- versed (stoma) is the support of the stomas,
therefore a bird, having supported itself on its tail, flies up, and,
having supported itself on its tail, sits down
I Cp. Ait. br. I. 4. 3 : atho ekavimso vai stomandrn pratisthd, and : laamtit
sarvdni vaydmsi pucchena pratitisihanti pucchenaiva pratisthdyotpatanti.
18. The yajnayajnlya (saman) is to be taken for the tail, for the
yajnayajniya (saman) is the tail of the mahavrata \
1 Probably because the last laud, the agnistomastotra, of the mahavrata-day
is chanted on the yajaayajfiiya.
19. But they (t.e other theologians) say :
^
excessive for two-
footed (creatures) is the yajnayajniya^ ;
the bhadra (saman) ^ is to be
taken, for the sake of prosperity
1 Because the yajuayajaiya on SV. 11.53, 54=RS. Vi. 48. 1, 2 is on verses
with four padas, but the bhadra (‘good ’
‘auspicious ’) is on d v i
p a d a tri-
Stubbs (SV. II. 460-462=^8. X. 157. 1-3.)
2 Aranyegeyagana III. 1. 21, composed on 8V. I. 452.
And so the Apseyakalpa prescribes the bhadra for the ‘tail.’
V. 2.
(The mahavrata, continued.)
1. The vamadevya is to be taken for the mahavrata (laud) ^
;
its
head is the gayatra, its wings are the rathantara and the brhat, its tail
is the yajfiayajniya.
1 Probably here also (cp. V. 1. 1) the uOnayi-parb is intended ;
to this assertion
the prescript of V. 2. 6 is a vikalpa.
2. Who knows the thousand i that are hitched in the mahavrata,
he obtains a thousand head of cattle.
^ According to Ait. ar. 11. 3. 4 the stotra has thousand verses, see the transla-
tion of Keith, page 219.
3. Its head is the eastern region, this is thousandfold through
the metres ;
the one of its wings is yonder (world: the sky), this is
thousandfold through the stars ;
its other wing is this (world : the
earth), this is thousandfold through the plants and trees ;
its trunk
is the intermediate region (the air), this is thousandfold through the
birds ;
its tail is the western region, this is thousandfold through the
— : :
V. 2. 3. V. 2. 10. 73
fires ^ and the rays (of the sun)^. He who knows thus, obtains a
thousand head of cattle.
1 Because, according to the Commentary, the garhapatya and other fires, as the
^alamukhlya are in the western part of the sacrifical ground.
2 Because the rays of the rising sun go all to the west (Comm.).
4. Regarding this they say (however) :
'
the vamadevya is unfit-
ting for the prstha (laud) \ for it is devoid of finale
1 i.e. for the prstha stotra of the hotf ; the usual pr8th6isamans for the hotuh
prstha are rathantara and bfhat, which are nidkanavat^ provided with a nidhana.
2 rco bahirhhutarp, nidhanam yato "aya naati, cp. C. H. page 315.— For the
§ 204,
anidhana samans cp. below, VI f. 3. 5.
5. Without support is the chant that is devoid of finale.
6. The rajana (chant) ^ should be taken for the mahavrata (laud).
1 The melody of SV, I. 318 (aranyagana IV. 2. 19) chanted on S.V. II. 833-335
=RS. X. 120. 1-3.
7. The rajana (saman) is plainly (equal to) food : it is fivefold ^
for food is fivefold
1 The rajana is fivefold either by the fact that all the five parts of it are to be
repeated five times (Ait. ar, II. 3. 4.), or on account of the five times repeated stobha
hum hum hum hum hum, or on account of the five finales vag, ida, suvo, brhad,
bha.
2 Eating (a&yam), chewing (khadyam), sucking (cosyam), licking (lehyam)^
10. (peyam).
drinking
8. It is provided with the Atm-sound : thereby there is (that)
characteristic of the vamadevya h
1 The vamadevya has also (as the rajana, cp. note 1 to § 7) hummd in its
pratihara.
9. It is provided with a finale : thereby there is (that) characteristic
of the prstha (laud)
1 Which should have a finale, cp. V. 2. 5.
The vamadevya^ of five finales^, (chanted) on (verses) of
redundant metre is to be taken as the (pnstha) saman of the Brahman
1 The melody of kaya nae extra abhuvad aranyagSna II. 1. 30.
2 iha prajdm iha rayiidi rardno ; rdyaapoadya aukrtdya bhuyaae ; aganma vdmam
idam brhat ; idam vdmam idam brhat ; cardcardya brhata idam vdmam idam brhat,
3 SV. II 836.838=BS. II. 22. 1. 3. 2,
74 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
11. The (verse) of redundant metre exceeds the other metres: the
mahavrata (day) thereby exceeds the other days.
12. By means of the Brahman’s saman thereby it {viz. the maha-
vrata-day) makes the other days exceedingly thriving^.
1 Differently the commentary : atimedayati dtmanam vardhayati svatovrddham
api punah rdjanena samna vardhata ity arthah,
13. It has five finales for food is fivefold
1 Cp. note 1 on § 10.
2 Cp. note 2 on § 7.
V. 3.
(The mahavrata, continued.)
1. The ilanda^ is to be taken as agnistomasaman.
1 The melody of ar. arcika III. 12 {agnir asmi janmana)^ registered in the
aranyagana V. 1. 2 (Samav. ed. Calc. Vol. II, page 3071, chanted on SV, IT,
1166-1171 (cp. Laty. X. 6)=RS. X.
9. 140. 1-6; uhyagana II. 2. 14 (SV. ed. Calc.
Vol. V, page 452), Cp. Sahkh. XVIII. 23. 6, 7 : yady u sarvasmin mlrce stuvlran
etc.
2. The ilanda in a visible way is (equal to) food: it (the ilanda)
is refreshing drink (Ira) and food (
anna ) ;
in refreshing drink even
and food they finally ^ are supported.
1 Viz. at the end of the gavam ayana.
3. Its (viz. the ilanda’s) metre is the sea', waving and bristling^;
a sea, as it were waving, as it were, bristling, as it were, becomes he
who is successful
1 The verses are compared with the ocean on account of their great number of
syllables ;
two of them form a stotriya of 80 syllables.
2 Properly ‘hairy’, on account of the numberless hairs of man(?). On this
' passage cp. Weber in Indische Studien Vol. VIII, page 108 sqq.
2 Cp. Ait. br. TI. 3. 3 ; sa em purusah mmudrah sarvam lokam ati : the sea is
typical of the endless.
* yo bhavatiy cp. XXV. 4. 3. The Jaim. br. II. 413 has : samudra ivdkntds tufitu-
vand asdmeti,
4. Therefore it is to be applied on these (verses), for the sake of
prosperity.
5. The finale is vratam '
;
thereby the characteristic mark of the
mahavrata is brought about; it is svar'^, for reaching the world of
V. 3. 5.— V. 3. 12. 75
heaven ;
it is Sakuna (‘ bird ^
;
as a ^akuna the Sacrificer, having
become a bird, goes to the world of heaven.
1 Stobha TI. 4, see SV. ed. Calc. Vol. II, page 636 and cp. uhagana II. 2. 14, ed.
Calc. Vol. V, page 463.
6. The yajnayajniya is to be taken as agnistomasaman
1 And so does the Arseyakalpa II. 10. a (end). Both cases are known to the
Bahvrcas : cyaveta ced yajfidyajtliyamt ague tava Srayo vaya iti Rat stotriyanurxipau
yad ilandam. Ait. ar. V. 3. 2, and Sahkh. as cited under note 1 to § 1.
7. That (saman) is to be taken as agnistomasaman, which is not
overreached ( ‘ overtuned ') by another voice ;
the voice (of one person),
surely, cannot overreach (‘ overtune ’) the voice (itself) ;
the yajnaya-
jniya is the voice in the voice they finally find a firm support.
1 This saman has va{g) for its finale.
8. The varavantiya ^ is to be taken as agnistomasaman.
1 Varavantiyasamans are gramegeyagana I. 1. 30; VIII. 2. 17 ; XV. 2, 12, 13.
Probably the first of these is meant, cp. notes on XVII. 6. 7 and XVIII. 6. 16.
9. Agni vaisvanara, forsooth, went burning this (world) of him
the Gods were afraid ;
they warded him off by means of a varana
branch ;
because they warded him off (avarayanta)^ therefore it is called
varavantiya
1 Cp. the well-known legend of Agni vaisvanara burning the land, Sat. br.
I. 4. 1. 10 sqq.
10. Therefore the varana is endowed with healing power ^ for
by it the gods defended themselves.
1 See e.g. Ath. S. VI. 86. 1. varano varaydta ay am devo vanaspatih yaksmo yo \
asminn avistaa tarn u deva avlvaran H and cp the remark of Bloomfield in his
commentary on this sukta. Sacred Books of the East, Vol. XLII, page 505.
11. Therefore a Brahmin should not use for drinking a vessel of
varana (wood), lest he may extinguish Vaisvanara^.
1 If he drank from such a vessel, he would suffer from indigestion. Vai^va*
nara is the inner fire, whereby food is digested : ayam agnir vaUvdnaro yo ^yam
antdh puruae yenedam annam pacyate yad idam adyate, J^at. br. XIV. 8. 10.
12. The varavantiya is cattle; cattle is a means of quenching^;
from the year that has been quieted ^ they thereby rise.
1 Cp. note 3 on IV. 5. 11.
2 Or :
‘
come to rest* (Santad,)
76 THE BRIhMANA of TWENTY FIVE CHAPTERS.
V. 4.
(The mahavrata, continued.)
^
1. With the prana (saman)^ they^ address^ the ahavantya
(standing) to the east (of it, directed to the west) ; the prana (or out-
breathing) they thereby gain.
1
1 The melody of aranyagana II. 2. 1, composed on SV. I. 318.
2 The TJdgatr chants the saman, the two other Chanters join in the finale.
3 Of a cityagnif a high-altar built of bricks, because a gavam ay ana sattra is
always connected with the ‘ piling of agni.’ The parigana mentioned Jaim. 4rs.
4, Ap. XVII. 12. 10, 11, Baudh. X. 49: 16. 15, Laty. I. 5. 11 sqq., Drahy. IT. 1. 8.
sqq., seems to be different from the practice here described, but cp. Laty. III. 9.
4 sqq., Drahy. X. I. 4 sqq.
2. With the apana (saman) ^ they address the tail (of the
bird-shaped high-altar), (standing) to the west (of it, with their
face directed to the east) ;
the apana (or in-breathing) they thereby
gain.
The saman (composed on the same verses as the prana) recorded aranya-
gana IT. 2. 2.
3. With the two vratapaksas ^ (* wings of the [maha] vrata) they
address the two wings ^ (of the bird-shaped high -altar) the regionvS ;
they thereby gain.
1 The two samans ar. gana II. 2. 5, 6 (cp. Ed. Calc. Vol. II. page 438), com-
posed on the same verse.
2 With the first the right wing, with the second the left one.
4. With the ‘heart of Prajapati
’
^ they address the armpit^:
excellence ® they thereby gain.
1 The saman aranyagana V. 2. 16 (cp. Ed. Calc. Vol. TI, page 499) composed
on stobhas.
2 The left one according to Drahy. X. 1. 10 : the seat of the heart.
3 Because Prajapati is jyestha
5. With ‘the invoking of Vasistha ’
(vasisthasya nihava) ^ they
address the catvala; heaving reached thereby the world of heaven,
they announce their welfare.*
1 Gramegeya VIII. 1. 36 composed on SV. I. 313, cp. also § 6.
2 Myam vadante; they do this probably by the words of the verse (see
next §), on which the saman is chanted, sumnesv id vo antama madema.
:
1
V. 4. 1.— V. 4. 13. 77
6. It is (chanted) on a verse addressed to the All -gods ^
;
to possess
all forms is the peculiar mark of cattle ;
cattle they thereby gain.
This melody (of gramegeyagana VIFI. 1. 36) is adapted to the verse of ar.
arcika III. 9, see Introduction, Chapter II (page XII.).
’
7. With '
the success of the session ^ (sattrasyarddhi) they
address the agnidhra ;
in success even they are supported.
1 The saman ar. gana IV. 1. 4 (SV. ed. Calc. Vol. II, page 465) on stobha
aganma jyotir amrta abhuma antariksam prthivya adhyaruhama
| | |
divam antarik-
aad adhyaruhama aviddma devdn sam u devair aganmahi, cp.
| |
VIII. 48. 3.
8. It has a four-syilabic finale^: four-footed is cattle; in cattle
even they are firmly supported.
1 suvar jyotih.
9. They repeat the finale until the breath fails them : the whole
(normal time of) life they (by doing thus) reach.
10. With the sloka ^ and anualoka^ they address the two havir-
dhana (carts) ^
;
glory ^ they thereby gain.
1 The saman gramegeya XII. 11. 1 (SV. ed. Calc. Vol. I, page 887) composed
on SV. I. 439.
2 Grameg. XII. 11. 3 (ed. Calc. 1. o. p. 889) composed onSV. I. 440.
3 The first they chant over the havirdhSna carts standing in front of them,
directed to the west, the second standing behind them, directed to the east.
4 Because they are 6 I o k a and anu ^ 1 o k a .
11. With the yama(saman) ^ they address the marjallya ;
the world
of the Fathers
13, ® even they thereby gain.
^ Ar. gana III. 2. 3 composed on SV. I. 320 (cp. ed. Calc. Vol. II, page 461).
2 Both, mar j ally a and pitrloka are in the south.
12. With the ayus- and the navastobheisaman ^ they address the
sadas ^ ;
priesthood and nobility they thereby gain.
1 Ar. gSna III. 1. 13 and 14, composed on SV. I. 437.
2 The first they chant over the sadas, standing in front of it, directed towards
the west, the second standing behind it, directed towards the east, DrShy.
X. 1. 17.
With the chant of Rsya ^ they address the garhapatya*.
^ Ar. gana V. 1. 22, composed on ar. arcika IV. 9 (ed* Calc, Vol. II, page 324).
78 THE BKAHMANA OF TWENTY FIVE CHAPTERS.
2 This sftman they chant over the old fthavanlya: the ^Slamukhlya-fire,
according to DhSnamjayya standing on the inside of the mahSvedi with the face
turned to the west ; according to Sandilya behind it, outside the mahavedi with
the face turned to the east, DrShy. X. 1. 18, 19.
14. All beings (once upon a time) praised Indra with a chant;
Raya noted that one members ^ had been omitted
^ of his (viz. India’s)
in (these) chants; that him he member
praised with this (chant), of
thereby he reached the place dear to India. Through this (chant) they
reach the place dear to Indra.
1 ar.ga, guhyarupa, Comm., probably ‘secret part.’ According to Say ana this
bkogasQdanarii guhyarupam is indicated by the words of the stobha : r^yasa indra
bhuhi maghavann indra prabhun and indras tasaraputah (Stobhagrantha II. 6,
bhufit
SV. ed. Calc. Vol. II, page 638) the word bhuA reminding us of the verb bhuj to
;
*
enjoy.’ Probably the membrum virile is meant.
15. If they undertook (t.c. chanted) the finale behind his baok^,
they would fasten timidity upon themselves ;
they undertake (i.e. chant)
the finale to his face ^ : timidity even they (thereby) put aside.
1 paroksam: cryptically, here rather: behind the back (of the God), who is
addressed in the verse : Indra ;
pratyaksam : overtly, here rather : to the face of
the God addressed. The meaning is that nought is to be spoken about Indra
but that the God himself is to be addressed. This is partly the case in the
finale, which contains the vocative indra. Perhaps these vocatives only are
intended by the author of the BrShma^a If one does not address a God (in
vocative ), he speaks about him, and this can be a sign of timidity, of a want of
confidence in the power of the God. According to Laty. III. 9. 22. Drahy. X. 1.
20 the pratyakmvdda is to commence after the word indra (because this i s already
a vocative), in this case only indra taearaputah is to be changed into indra taaa-
raputa (voc.). The commentary of Dhanvin on sutra 10 is to be emended: ^ewc^
indras tasaraputa iti prathamantam (‘ the case sign of the nominative ’) apohya
indra tasaraputeti aarnbuddhyantarp (‘in the vocative’) prayojya/rp yathd r^yasa^
indra, maghavan indreti trini sambuddhyantdni tadvad iti. And somewhat
later, instead of Reuter’s conjecture pragaJbho hi bhrdntarp aarpbodJtayitum
kaama^, we ought to read pragalbho hrimantaip a. k. In the following words,
which give an example for pratyakmvdda: ‘thou art able, o King, to rule the
world’, paripdlana is to be substituted for Reuter’s paripdlanatp. As an
example of parokaavdda Dhanvin says: ‘but the non-confident says in his own
home : * this king is able (to rule the world).’ — Finally I subjoin the passage of
the NidSnasutra (VI. 7), which refers to our BrShmaija, although I am not able to
translate it ; riyaaya admni kirp pratyakaarn kirp parokaam iti. hraavarp prcUyak-
mm, drdghitafp parokaam; api vendreti pratyakaarn indra iti parokaam; api vd
yathd grdma etad ahgam acagfe, tat pratyaksarp , taayaiad atiUih eyat: tatstaram
— :
V. 4. 14. V. 4. 79
{9ic }) iva te payur rjur anaahandha iti ; yathaeamamnayam evopeyur, evam hi hr^h-
yad vai manusyandrp pratyakmm tad devandm paroksamy at ha yan
manaifi bhavati.
manu^dnain paroksam tad devandm praiyaksam iti. tat kut^alam yad asminn
ahani devapratyakmm kuryuh.
Excursus on Pane. br. V. 4.
The preceding khanda treats of the parimad^s, i.e. the thirteen
samans to be chanted over the different ports of the birdshaped high-
altar and of the devayajana. According to the Sutrakaras (see Drahy.
X. 1. 1, sqq.) these samans are chanted (by the Udgatr alone, the two
assistant Chanters Joining in the finale) immediately before the maha-
vrata laud i.e. the first prsthastotra at the midday-service of the maha-
vrataday. These chants, although being parisdmans (Drahy. I. 5. 1), are
to be considered as forming part of the mahavratastotra ; this is apparent
from the fact that Masaka in his Anseyakalpa mentions them as belong-
ing to the vrata {vratam prstham: trayoda^^a parimddo brdhmariaklptd
indram id gdthino brhad etc. II 10. a) the Upagranthasutra (1. 2)
;
confirms this surmise vrate dvisasiih Hrahpaksapucchdndm parimddhhis
:
irayah pancavimsdh, ie.: 'the vrata ( =
mahavratastotra) contains
sixty-two verses from the head (9). the two wings (15+ 17) and the tail
(21); together with the parimdd^s (13) this makes three twenty-five-
fold (stomas)’ (62 + 13=75 =
3+25), cp. Varadaraja on Masaka 1 o.
etesdm prsihdngatvam prsihasya pancainm^asainpatsiddhyariham uktam,
the whole mahavrataday •'being a pancavirnsastoma, in which each
laud consists of twenty-five stotriya verses. —
As to the parimddo, it is
only in the texts of the Jaiminlyas and the ritual of Sahkhayana that
they are also (as in PBr.) indicated by their name (TBr. I. 2. 6. 5
mentions the word only), viz. 6ahkh. ar. I. 4^, srs. XVII. 12. 4, where it
is prescribed that the Hotr should mutter (as he usually does before
holding his sastra equally do the chanters) the verses on which the
;
samans (parimddo) are built up. In Sahkhayana as well as in the
Taittirlyasamhita the chants differ from those given by the Pancavim-
sabrahmana; according to Sahkh. (ar. 1. c.) they are 1 nidhanam .
ahgirasam. 2. bhutecchadam or bhutechandasam sama^. The Jaimi-
1 The word parimdda given in the Dictionary of St. Petersburgh does not
exist; in stead of athaitdn parimdddfi japdh japaii Sankh. ar. 1. c., 4r8. 1. o.) read
parimdddm j. j. : *he mutters the texts of the parimdda.'
2 I here observe that the words following in the 6ahkh. ar. are to be read,
not pratiethdyaitad rupam, but pratiafhdyai tad rupam.
; ;
80 THE BRiHMANA OF TWENTY FIVE CHAPTERS
nlyas give this name (in the last form) as another name for the rsyasya
vratam (or rsyasya sama), cp. Jaim Saiph., Einl. page 25. The arilm*
vdda following in ^ahkh. immediately after this saman priyam indrasya :
dhdmopajagdmeti must refer to this saman, not, as Keith in his trans-
lation of the text (the Karikh ay ana aranyaka with an appendix on the
mahavrata, London 1908, page 4 note 2) deems more natural, to the next
following one^. A comparison of PBr. V. 4. 14 makes this clear. 3, 4.
krosanukrose (these samans occur in the gramegeya). 5. payah (occurs
in the aranyegeya). 6, 7. arka and arkapuspa (both occur ib.). The
Taitt. Saiph. (VII. 5. 8. 1 —
2) enumerates 1. krosa, 2. sattrasyarddhi
(cp. PBr. V. 4. 7), 3 prajapater hrdaya (1. c. 4), 4, 6. sloka and anusloka
(PBr. V. 4. 7). Both traditions differ considerably from the Pane. hr.
the Taittirlyas stand nearer to the Kauthumas, whilst the tradition
of ^ahkhayana stands nearer to that of the Jaiminlyas than to that of
the Kauthumas. The Jaiminiyas (JBr. II. 398-403) enumerate; 1.
vi^vesAip devanam vratani, 2. 3. krosanukrosau, 4. sattrasyarddhi, 5. 6.
vratapaksau, 7. 8. pranapanau, 9. 10. slokanuslokau, 11. 12. nihnava-
bhinihnavau, 13. ahgirasam sadviipsatyaksaranidhanam, 14. bhute-
cchandasam vratam here we have one too many, as also appears from
;
II. 404, where thirteen parimdds are mentioned.
1 jagania is probably 3rd ps., not 1st.
V. 5.
1. Having mounted a throne-seat the Udgatr chants (the rajana
chant ^ of the vratalaud)under the eyes even of the Gods ^ he thereby
;
gains a seat above (others)
1 That only this part of the stotra is meant, appears from V. 6. 7.
2 devaaakaya eva tad uparisadyam jayati^ cp. Sat. br. V. 2. 1. 22 : athdama
dsandlm dharanty, uparisadyam vd eaa jayati yo jayaty antarikaasadyarn, tad enam
upary dsinam adhastdd imdh prajd updsate TBr. T. 2. 6. 6 yasya talpaaadyam :
anabhijitatp sydt aa devanam adrpyakae (op. note 2 on XII. 13. 26) talpaaadyam
abhijaydnlti talpam {^daandlm) drukyodgayet, talpaaadyam evdbhijayati, and
KSth. XXXIV. 6: 38. 23 (almost verbally agreeing mth FBv,) atho devasdkaya
evopariaadyatji jayanti,
^ Because he has been placed higher, nearer to the Gods.
V. 5. 1.— V. 6. 9. 81
2. It is (made) of udumbara (wood) ; the udumbara is food ;
food
he thereby retains for himself.
3. Its measure^ is a span : that he may not leave this world®.
^ The heighth of its feet, Drahy. X. 3. 4.
2 Therefore the feet are no more than a span high.
4. With the metres ^ he mounts: to the world of heaven even he
mounts.
1 With the formulas vasavas tva gayatrena chandasarohantu tan anv adhi’
rohami etc., Drahy. X. 4. 9.
5. With the metres ^ he descends : on this world (the earth)
he gains a firm support.
1 With the same formulas (changing arohantu and adhirohami in avarohantu
and avarohami) but in reversed order, Drahy. X. 4. 9 (where aparuhya is to
be corrected into avaruhya).
The whole trunk ^ is to be chanted by the Udgatr after he has
6. ‘
’
taken up (certain verses) from all (the other parts of the vratalaud)
in order that he may not be disjoined in these worlds
1 Here atman again designates the rajanasaman.
2 The explanation of the words is given below, V. 6. 2-5.
In order that the atman {i.e.
8 his rajanasaman) may not be severed from its
head, wings and tail see V. 6. 5. ;
7. When one stotriya (verse) (viz. the last) is not (wholly)
chanted he brings down his feet (from the seat)
1 Viz. whilst the prastava is being chanted.
2 And at the moment when the finale is chanted, he places them on the
ground (Drahy. XI. 4. 7-8), as is implied in the next following §.
8. Simultaneously with the finale ^ they ® reach a firm support ^ :
on these worlds even they firmly stand.
1 Of the last verse.
2 All th© Chanters ;
the Prastotr and Pratihartr have been sitting on kurcaa,
see § 12.
3 They put their feet on the ground.
9. The Hotr holds his recitation having mounted a swing ^ ;
there-
by a characteristic mark of merriment® is brought about.
1 Cp. Ait. ar. I. 2. 4, Sshkh. ar. I. 7, 6rs. XVII. 16. 10. sqq.
6
; , :
82 THE BRAHMA NA. OF TWENTY FIVE CHAPTERS.
2 mahas according to SSyana means here tejaSf which does not suit the context.
Cp. TBr, I. 2. 6. 6 maho vai ple^kho mahasa evannadyaayavaruddhyai.
:
10. When merriness seizes children, then they mount swings.
11. The Adhvaryu holds his responsorium having mounted a plank
(of udurnbara-wood)^.
1 Cp. e.g. Ap. XXL 17. 14.
12. The others^ take their seat on bundles (of kusa-grass) ;
they
thereby keep ascending upwards
1 The Hotrakaa, the two other Chanters, the l^rahm an and the Grhapati.
2 Cp. Kath. XXXIV. 5 : 38. 23 : svargam u lohtm dkramamdna yanti.
13. There are the Abhigara (‘praiser’)^ and the Apagara
(‘ reviler the one finds fault with them, the other eulogizes them.
He who finds fault with them, drives away their evil lot, he who eulogizes
them, praises what by them has been well-chanted and well-recited.
I From abhigrndti and apagrnaii ‘to praise,’ ‘to revile’. Outside the
SSmaveda two performers are given by Katy. (XIII. 3. 4-5), who
literature these
has taken them over from the Samavedic literature and in Kath. XXXIV. 5 30. 1 ;
(almost verbally agreeing with PBr.): abhigarapagarau hhavatah ; pra vd anyah
satlrinafh iarhsati^ nindaty anyo ; yah pra^ai’tiaati yad evaUdtli suaiutafn su^astam tat
sa pra^aihsaiy, atha yo nindati yad evaimth auatutaifi auiaatarp tat ao ^pahanti. The
name of at least one of these officials occurs in Baudh. II. 3 r 37. 1-2 : abhigaro
dhruvagopah sathirdva iti aadasyasya {sc. puruadh) In the texts of the TaittiriyakfiS
(TBr. I. 2. C. 7) the praising and reviling are combined with the ritual recorded m
Pane. br. V. 6. 14-17. According to the Taittiriyakas namely the Brahmin gays:
‘ these have succeeded, they have brought about welfare,’ the 6udra says :
‘
these
are taking away (
? udvdaakdrinah) these have brought about mishap
14. An Arya^ and a »^udra fight for the bide^; of these two they
cause to win the (member of the) Arya-caste.
1 According to the Commentators on the sutras ; a Vaisya. —It is impossible
to decide whether the author of the Brahmana means arya or drya ;
the Kath.
points to drya. According to the well-known rule of Panini (II. 2. 34) the
compound ^udrdryau means : * an Ariya and a 6udra.’
2 The Arya stands inside the mahavedi with his face directed to the south,
south of the Marjaliya (how is this possible ?), the Sudra stands outside the
mahSvedi with his face to the north ; they tug at a round, white hide, striving to
obtain it ;
first the Sudra pulls; the Arya must win, DrShy. XI. 3. 4-7 ; cp. Kath.
1. 0 . (39. 3): Sudrdryau cartna V'ydyacehete., ^dryarfi varnam ujjdpayati.. .antarvedy
Uryah aydd bahirvedi Sudrah ; Svetarn carma parimandalayh aydd ddityasya rupam,
op. also TBr, 1. c., Ap. XXI. 18. 4, 19. 9-12.
— .
V. 5. 10. V. 5. 21, 83
16.
The Gods and the Asuras fought about the sun ^ the Gods ;
got possession of
it. Thereupon the Gods throve, the Asuras came to
nought. He thrives himself, his rival oomes to naught who knows this
1 By tugging at it. Read vy^yaochanta instead of ""cchantaa. Oertel defends
the reading with participle (‘The disjunct use of cases,’ page 39), but cp. Kath.
1. 0. devas ca va aauraS cdditye vydyacchanta^ tavy, deva ahhyajayan and TBr.
I. 2. 6. 6.
16. In that they cause the (member of the) Arya-caste to win, they
thereby cause themselves ^ even to win.
1 On the singular dtmdnam cp. Oertel, The disjunct use of oases, page 184.
17. It is a circular hide ;
thereby the characteristic mark of the
sun is brought about
1 Cp. Kath. as cited under § 14 (note 1).
18. At all the corners (of the mahavedi) the drums sound (i.e.
are beaten) ^ ;
they thereby gain the voice that is in the trees
1 Drahy. XI. 3. 20, TS. VII. 5. 9. 2-3, Kath. XXXIV. 5 ; 39. 6 : aarvuau srak-
tiau dunduhhayo vadanti yd dikau vdk tarn tendvarundhate ; Ap. XXI. 18. 1, 19. 8.
2 Cp. below, VT. 5. 12, 13. The drums are made of wood.
19. There is the earth-drum ^ ;
they thereby gain the voice that is
in the earth
1 Behind the agnidhra-shed a hole is made in the ground, half inside, half out-
side the mahavedi ; over this hole an ox-hide with the hairy side above, is
stretched, Drahy. X. 3. 1—3, cp TS. VIT 5. 9. 3. Kath. 1. c. (39. 7), Ap. XXI.
18. 2-3.
2 I am unable to trace a passage in the PBr. where it is said that vac entered
the earth. Maitr. Sarah. 11. 5. 9 ; 60. 2 : yciauri vug avadat aemdm prdvUat.
20. All (manner of) voices (i.e. music) resound^ ;
they thereby gain
that voice that is in these worlds.
1 TS. VII. 6. 9. 3: aarvd vdco vadanti: sarvdsdm vdcdrn avaruddhyaiy Drahy.
XI. 3. 21, 22, Sankh. 6rs. XVII. 14. 12: kurvanti ghomm ghomkrtah,
21. Accoutred, clad in armour they^ go around thereby the
characteristic mark of courage is brought about, and they also pay
honour to the mahavrata.
^ The companions of the king, who, according to the ^utrakaras, also fulfil a
rdle at the feast (DrShy. X. 2. 1. sqq).
84 THE BEiHMANA OF TWENTY FIVE CHAPTERS,
2 Having accoutred themselves with shields etc. to the east of the sacrificial
ground, they go around to the south of it; Hath. XXXIV. 5 : 39. 15 : samnaddha^
kavacah pariyanti, mahdvratam eva mahayanty atho aendratdyd eva,
V. 6.
(The mahavrata, continued.)
1 . All the officiating priests together should chant the mahavrata
(laud)
5 The head, wings, tail and trunk, cp. TBr. I. 2. 6. 4 : aarvena saha stuvanti.
2. The Adhvaryu should chant the head ‘
the Maitravaruna ‘
the
right wing’^, the Brahmanacchamsin ‘the left wing’^, the Grhapati
‘
the tail ' the Udgatr ‘
the trunk*
1 The nine verses, see V. 1. 2 and Ap. XXI. 17. 3.
2 The rathantara.
3 The brhat.
^ The bhadra.
5 The raj ana.
3. When they act in this way, they should each of them leave for
the Udgatr ^ one of the stotriya verses (of the chant which he has to
perform), after this (verse) has not (yet wholly) been chanted 2
.
1 they should, them, go near the Udgatr with*
Literally :
‘
all of etc., op. TBr,
I. 2. 6. 4 : ekaikdm uccMdimnti.
2 Cp. note 1 on V. 5. 7,
4. Having chanted three (verses) of ‘the trunk’, the Udgatr
should put in the (last) stotriya (verse) of * the head ’ (left over by the
Adhvaryu) ; having chanted the next three (verses of ‘
the trunk*), he
should put in the (last) stotriya (verse) of ‘
the right wing* (left over by
the Maitravaruna) ;
having chanted the next three (verses of ‘
the
trunk*), he should put in the (last) stotriya (verse) of ‘the left wing’
(left over by the Brahmanacchamsin) ;
when the last but three or the
last but one stotriya (verse) (of ‘the trunk*) has been chanted, he
should put in the (last) stotriya (verse) of ‘
the tail * (left over by the
Grhapati)^.
^ In the same w^ay the Jaimimyas (Jaim. br. II. 408): ta ekaikaydstutayo-
dgdtdram upasamdyanti ; tdhhir udgdtodgdyaty ; dtm<tnn eva tad afigani pratidadhdti ;
toamdd dtmann afigdni pratihitdny ; dtmanottamayodgdyati (‘he himself [—dtmanS]
chants this last verse left over by each of the others*) : taamdd idam dtmana ud wa
— ;:
V. 6. 1.— V. 6. 7. 86
5. They thereby put the limbs on ‘
the trunk ’
^ for the obtain-
ment of the world of heaven
^ Cp. JBr. (in note on § 4) and TBr. I. 2. 6. 4 : atman hy ahg^xi haddhani.
2 The method here (in V, 6. 1. 5) set forth is one of the two (for the other see
below, § 7) that may be practised in chanting the vrata laud. It has already been
alluded to above (V. 6. 6). It is remarkable that of all the other vedic texts
(besides the Jaim. br.) it is only the Taittiriya-samhJta that accepts this order of
things. The passage of TS. can only be understood in the light of our Brahmana
Say ana appears to have no notion of its purport. We read then (TS. VJT 5. 8. 2)
navabhir adhvaryur vdgayati . . .ftarva aindriyo bhavanti. ..apratihrtabhir udgayati,
whereupon follows the mention of the rathantara, brhat, bhadra and rajana these ;
nine verses have nothing to do with the anuiloka saman (mentioned before),
as Sayana believes, but they are the trivrt ^iras gayatram, all the verses of which
are indeed addressed to Indra. That they should chant them without pratihara
is new in the Taitt. Sarnh. Even Apastamba (XXI. 17. 3 ) .seems to have misunder-
stood his own Samhita, as he joins the words navahhir aindrlbhir aprntxhrtdbhir
adhvaryur udgdyati na vd immediately after anuMokam stuvate. Besides, in T8.
1. c. 4, the two sentences ekaikaydsiutayd samdyanti and tdbhir udgdtodgdynti agree,
one of them nearly verbatim, with Jaim. br. II. 408 (see note I on § 4) and. as
to the matter, wholly with Pane. br. VI. 6. 3, but these words seem here (in TS.)
to be out of the context, as they follow after paflcadhd vinisadya stuvanti, on
which see below, note I on VI 6. 7,
6. Now they say. however : ‘how could an Adhvaryu or a
Bahvrea^ (^.e. a Rgvedin) chant a sanian ^
? No other than the Udgatr
should chant the whole (mahavrata laud) ;
that is (something) com-
plete ; in completeness tliey gain a firm support.
1 As the Maitravaruna and, properly speaking, also the Brahmauacchamsin.
This sentence alludes to V. 6. 2.
7. Having chanted in the havirdhanashed ‘the head,’ they
should, taking hold of each other, go in a westerly direction ; then, having
gone round the dhisnyas, to the south of them, and having taken
their seat behind the dhisnya of the Maitravaruna. they should
chant the rathantara (saman)of fifteenfold stoma then they ;
should go together in a northerly direction behind the dhisnya of
the Hotr and, having seated themselves behind the dhisnya of the
Brahmanacchamsin, they should chant the brhat of
seventeenfold stoma ;
then, having again gone out (of the sadas) along
the same way by which they had entered (it), they should go round the
agnidhra, to the north of it, and, having taken their seat behind the
;
86 THE brahmana of twenty five cjhaptbbs.
garhapatya (i.e. the salamukhlya), they should chant ‘the
tail’ of twenty -one-fold stoma ;
then, having again entered (the sadas)
along the same way, by which they had left it, they should seat them-
selves each on his own place, and the Udgatr, having mounted the
throne seat, - should chant ‘the trunk’^.
1 is the ritual recommended in contrast to the one formerly
This, then, (V. 6.
1-6) by the author of the Brahmana. In this way there is
described, still a
connection between the saman and those of the rtvij’s, by whom, according to the
formerly described, but now rejected ritual, it should be chanted. The ritual of
§ 7 enjoins the chanting of the whole mahavrata to the Udgatr alone. The plural
is due to the fact, that the IVastotr and Pratihartr also take part in the chanting.
The words at the end : /e. .. upavi^ya. ..udgatatmanodgayati contain an anacoluthon
.
caused by the desire to indicate here the seat of the Udgatr. Strictly speaking,
the text ought to run: te. .iipnm^ya ... dtmana 8tuv~iran, dsatuJim aruhyodgMa
atuvita. —To the ritual here described refers the author of Taitt. Samh VII. 5, 8. 4 ;
paficadhd vinisadya stuvanti: ‘having taken their seat on five different places.’
Which are these places, is now apparent from Pafic. br. V. 0. 7. The commentary
of SSyaija here is utterly insufficient. Unknown to the vSamagas is the prescription
of TS. VII. 5. 8. 4 that the Chanters should perform the first five stotriyas
standing, the- following five sitting. Practionlly this seems impossible, since
the vututi is to be marked on the garment by means of the little wooden pegs. The
expression of TS. 1. c. 4 ekaikaydstiUayd samdyanti (cp. note on V. 0. 5 s. f.) s^ms
to be in contradiction to the preceding words. Here we have a mixing-up of the
two possibilities proposed by the Pafic. br. —We see from this § 7. that the essential
part of the mahavrata laud is the dtmariy ‘ the trunk ’
; it is only for the chant
of this piece that the Udgatr takes his seat on the dsatidL
8. The wives (of the Sacrificers, i.e. of the partakers of the session)
’
accompany the (chant of the rajana) by (playing on) apaghatilas ^ *
the wives thereby fulfil the office of priests (whilst they think) :
‘
let us
go simultaneously to the world of heaven
1 Behind the Choristers (on them cp. C. H. § 134. d, page 173) the wives of
tlie Yajamanas take each of them has two instruments, a kdndavlrid and
their seat ;
a picchord ; on these they play all together alternately, first on the kandavmd, then
on the picchord. The kdndavtnd is a flute of bamboo, the picchord a guitar, which
is beaten by means of a plectrum, Laty. IV. 2, 5-7,Drahy. XI. 2. fi-8. The Jaim.
br. (cp. *
Das Jaimimyabrahmana in Auswahl ’
No. 186) enumerates the following
instruments; karkarly aldbuy vakrd, kapislranl aiaikiy apdghdtallkd (cp. Ap., below),
vind kokiyapl (cp. Ath. S. IV. 37. 4 : dghdtdh karkaryali ‘ oymbels and lutes,’ Whitney).
Ap. XXI, 17. 6, 19 names three instruments apdgkdtalikdy tambalavlnd exidpicchoVd : ;
the second is according to R. Garbe (see his Introduction to Ap. vol. HI, page VIII)
a tamil guitar. Baudh. XVI. 20 : 266. 9-10 ; 267. 9-10 names also three instruments :
dghdtiy picchold and karkarlkdy on whch cp. the Karmantasutra (Baudh. XXVI.
:
V. 6. 8 —V. 6 . 11 . 87
17 . s.f.) ; 6ankh. XVII. 3. 12 has: ghatakarkarir avaghatarikah kdndavinah picchord
9.
itif read perhaps aghdtarlr avaghata'\ etc.; but the following pa.ssage (sutra 15-17)
is rather uncertain.
In every house (of all the Sacrificers) food is being prepared^.
Now, if they should ask: ‘wherefore do they prepare this ? '
^ thev^
^
should answer :
‘
these Sacrificers will eat food.’
1 During the other days of the year Brahnains are to be fed in the house ot tiie
Orhapati (?), but on this day this should take place in the house of all the par-
takers of the session.
2 Or :
‘
What are they doing there ?
’
^ Viz. in yonder world.
10. Who speaks evil of those that have been initiated takes
a third part of their evil (on himself), who oats their food, a third part,
the ants a third part
^ Viz of those who have undergone the ^/tA;.va-rite=the partakers of the sattra,
The stress is to bo laid evidently on the
2 second third, as this
§ must be connected with the preceding one.
They perform with the pariniads the parimndH are the skin and
11. ;
the hair of the mahavrata having thereby gained the skin and the ;
hair of the mahavrata, they retain it {viz. skin and hair)
1 The 4ruti quoted by Sayana : yad etdn ha (read :
yddrg aha) vai puruso
devebhyah karoti tUdrg aatnai devdh kiirvanti is Jaiin. br. 11. 386. On our passage
[jp. Jaim. br. 11. 403: ‘as man’s hairs, nails, hairs on the body, beard, thus are
they {viz. the parimdds) of it ’
{viz. of the mahavrata) and TBr T. 2 6. 4-.") : sarvena
saha fduvanti, .sarvena hy atniahofmcnivi, sahotpafanty ; ekaikdrn ucohirhsanty dtman
hy ahgani baddhdiii ; na vd etena sarvah puruso ; yad ita ito lomdni dato nakhdn
pari^nddah kriyante^ tdny eva teiia pratyupyante, i e. ‘ they chant together the
whole (mahavrata laud), for through the whole ‘trunk’ ho becomes possessed of
i trunk ; together they fly (as birds) upward ; they each leave over one (of Ins
itotriya- verses, cp. supra V. 6, 4), for on the trunk the limbs are fastened. Man,
lowever, is not complete thereby {i.e. by the possession of solely limbs and
UTjnk) ; that he gets here and here {i.e, on his limbs and trunk) hairs, teeth, nails
thereby he now becomes complete) ; the parimdds are practised, thereby these
hairs, teeth, nails) are fixed I suppose the text has not been on (his body)
landed down correctly, as the accusatives lotndni dato nakhdn hang in the air.
i^erhaps we should read kurvanti instead of kriyante : ‘ in that the parimdds bring
ibout here and here hair, teeth, nails,’ etc. For the rest, the JaiminTyabrahmana
•aises may have a meaning
the surmise, that in this context the word parirnddah
from the usual one (op. excursus on V, 4) and that it indicates the music
liiflerent
locompanying the chant: after the description of the lute the Jaim. br. IT 46. has
88 THE BRIhMANA of TWENTY FIVE CHAPTERS.
athaita anyah parimadah kriyante^ and II. 404 : athaita vacdk pravadanti kaudrdh
parimadah, whereupon follows the description of the musical instruments.
12. They string the lute ;
the lute is the end ^ and the mahSvrata
is
1
the end ^ ;
thereby they salute by its music ® the end by means of
the end.
^ As it is the last or most perfect of all the instruments.
2 The end of the year, the last day (but one).
3 ahhivadayanti ‘ they salute :
’
and also :
‘
they play, make resound.’
13. It is provided with a hundred strings, man, forsooth, has a life
of a hundred years, has a hundred powers
Cp. Jaim. hr. 11. 45, 418, Kath. XXXIV. .5: 39. 10, TS. VII. 5. 9. 2.— The
vana is an instrument of wood, according to Sankh. consisting of a kind of crate
and a handle (cross-bar ?) ; it is covered with the skin of a red ox, hairs on
the outside, it has ten holes at its back side, over each of which ten strings are
fastened ; these strings are manufactured of mufijd or darbha grass. The strings
are touched by the Udgatr by means of a reed or a piece of bamboo (with its leaves),
that is bent of itself (not by the hand of man) : indrenatayd (var. indrana )
ialkaya^
Jaim. br., and from this text the word is taken over by Laty.-Drahy. (On
this word cp. note 3 on XV. 5. 21). The Udgatr does not properly play on this
instrument, having touched the strings (see § 14) with the plectrum he orders a
BrShmin to play on it, Drahy XI. 1. 1*10, cp. Ap. XXT. 18. 9, 6ankh. XVII. 3. l-ll.
14. He should grate on it^ upward
in direction muttering the
formulas :
‘
for out-breathing (I grate on thee) ;
for in-breathing (I grate
on) thee ;
for through-breathing (I grate on) thee.’ Having obtained
thereby the out-breathing, the in-breathing and the through -breathing
they retain these.
1 He should touch the strings with the plectrum ;
probably this must be done
thrice, each time with one of the formulas. The Jaim. br. prescribes the formulas :
ma no jyotihf vuk satyam, mci no bhadrah.
1 5. Females bearing water-jars go ^ around the marjaliya^, (calling
out :)
‘
here is honey, here is honey. ’
^ Accompanied by loud noise
they thereby, having become birds, go simultaneously to the world of
heaven.
1 Female slaves, at least five, at highest fifty or twenty five.
2 ‘ Dance,* according to Baudh. Ap.
3 Sunwise they go round according to Drahy. -Laty. ; first thrice withershins
{apradaksinam), afterwards silently sunwise, according to SShkh.
^ According to Baudh. and Ap. this call : haimaha, idam madhu is the refrain
of a longer chant, the text of which is given by the SfitrakSras of the Yajurveda.
; ,
V 6. 12,— V. 7. 4 89
V. 7.
(The gavam ay ana, continued: the gaurivita
and other samans during the year.)
1. The Gods divided (distributed) the Voice, what pith of it was
left over, that became the gaurivita (saman)^ This (pith, i.e. this
saman) revolves along with the anustubh^; the anustubh is Voice, the
gaurivita is the pith of Voice.
1 Gramegeya V. 1. 22, composed on 8V. I. 168 =RS. VII. 69. 4.
- The gaurivita occurs on each day of the whole year’s session viz, m the
anustubh part of the arbhavapavamana laud, cp. Aji’soyakalpa, Einl. page XXIV.
2. In that they chant day after day the gaurivita, they thereby
bring into the Voice the pith of the Voice.
3. He who knows thus, speaks with a pith-full voice
^ With a voice that is rich in pith, not *
dry ’
or harsh.
’
4. It has two ‘
raisings ^
;
these are the two that look out for a
stopping-place in the (journey to the) world of heaven ; by means of
the first (former) they finish the first (former) day, by means of the
following (the second), they pass, in chanting, across ^ to the following
day.
1 dvyuclcisam, udasa—utksepa : utksepo ndma dlrghavUeaah probably the
notation satya'^\2Z is meant, which occurs twice in the gaurivita. Instead of
avasanademu read avaadnadar^au op. XT. 5. 19 (which is identical with our §) and
Jaim. br. II. 424 : ‘the gaurivita forsooth is (that part of the sacrifice) which has
relation to the to-morrow ; what has relation to the to-morrow, is :
progeny, cattle
and the world of heaven. Just as one who has good knowledge of fields comes up
to a village, thinking : ‘ here is a good path, along it we will go ; here is a good
ford, by it we will set across here is a good dwelling, here we will dwell,’ in this
;
same way these two raisings of the gaurivita wander (before the journeying troop)
(as) the two (persons) that look out for a stopping-place the restored text runs ;
*
:
etad dha vai yajfiaaya Svaatanam yad gaurivitamy prajd avaatanaip, paAavah avaatanam^
avargo lokah avaatanam sa yathd kaetrajflo grdmam dhdvayed : adah an gam, tena
ydaydmo, ^dah autlrtham, tena tariaydmo, "dah auvasam, tad vatsydma ity, evam etau
gaurivitaayoddadv avaadnadarSau caratah ; that here also avaadnadariau (the ms.
has ""da^au) is the correct reading, is proved by Jaim. br. III. J7 : ‘just as in
ordinary life two (persons) looking out for a stopping -place find a stopping-place
(avaadna)^ so find these two raisings of the gaurivita the to-morrow for the Gods
one of these raisings is the person looking out for a stopping-pl6u:e, avaadya itdnyah.
90 THE BEAHMANA OF TWENTY FIVE OHAPTEES.
It is herewith just as if one were to settle down after reaching grass and water
that been looked for.*
2 The translation of abhyativadati (which occurs again VIII. 3. 6) would be in
German :
‘ sie reden hinhber sum nachsten Tage.’
5. The gaurivita is (that part) of the sacrifice which has relation
to the to-morrow ;
if they were to let loose {i.e. not to practise during
the whole year) the gaurivita, there would be for them neither to-
morrow nor progeny.
6. ‘
The other ^ (part of the) sacrifice/ they say, '
comes to an end,
but the Voice has no finish/ In that there is day by day the gaurivita,
they thereby again bring into action the Voice for themselves
1 Is ‘
other *
used here as aAAo?, or, with SSyana to be taken in the sense of
vagrah ifayajfia ?
2 The t , •’•nvita being the pith of the Voice, see § 1.
7. by Icizj is, the fsamanj 'no?,. Uie word/ svar
(‘ heaven ') for its finale h
1 The sujfiaintsaman, Gramegeya XVll. 1. 26, composed on vSV. I. 572 =RS.
IX. 106.10, chanted on different verses: the finale (e) upa of the Gramegeya is to
be changed into (e) mwar, cp. Laty. VIT. 10. 1 and 7.
8. To the regionof' the Gods ascend they who undertake (i.e.
practise) the saman with the word svar as finale. He verily, causes the ‘
participants of a sattra to undertake a sacrificial s e s s i o n/ they say,
‘
who makes them ascend to the region of the Gods.’ No one sitting^
in the region of the Gods comes to distress. In that there is day by day
the saman with the word svar as finale, they suffer no distress whatever.
1 as'^nah is used because of the idea implied in sattra ‘ session.’
9. ‘
They verily swerve from this world, ' they say, '
who practise
the saipan with the word svar as finale. (But this objection is of no
value, for) in that they by means of a verse^ undertake {i,e. chant)
(the word) svar^^ they get a firm support in this world, in that
(there is) the e-souiid, they get a firm. support in the intermediate
, region, in that they by means of a saman (chant the word svar),
they get a firm support in yonder world. In all the worlds they
get a firm support in chanting the svarpidhana (saman),
1 rc is equal to earth, saman to heaven or sky ; op. the well-known mantra :
omo *ham asmi sa tvam etc.
:
V. 7. 6.—V. 8. 6. 91
2 I propose to read : svar upayanti insteskd of svarupam yanti. The expression
svar upayanti used a double entente, meaning also ‘
they get to heaven,’
8 The nidhana being e mvar, cp. note 1 on § 7.
10. It is the sujnana (saman)^.
1 Cp. note 1 (on § 8).
11. The Gods, in going to the world of heaven, were afraid
of ignorance^; they saw this sujfiana (saman) (‘knowledge giving
saman’), and thereby attained knowledge. In that there is day by
day the sujnana (saman), they attain knowledge.
^ Probably :
‘ were afraid lest they should not find their w&y heavenward.'
V. 8.
(The saman 8 that must he chanted during
the year, continued.)
They who feed the Voice with food, become
1. eaters of food,
they who let it (the Voice) be parched, get parched up.
2. The gaurivita, the syavasva (and) the nihava, these samans
are the food of the Voice, of these the Voice is the food ;
in that these
samans do not fall off ^ (i.e, are used day by day during the whole year),
they thereby feed the Voice with food and so they all become eaters of
food.
1 According to this BrShmana the three samans here designated, should
day by day be chanted in the anuatubb-part (=:v5c, cp. V. 7. 1). For the gaurivita
(and the sujnana) this rule holds in the ritual of the Arseyakalpa, not for the
^ySvasva and the nihava. How is this incongruency to be explained ?
3. Stepping on and stepping off they are stepping on and
stepping off verily is a characteristic feature of the Voice
1 The meaning of this sentence is obscure to me.
4. There is day by day the plava (8Aman)^
1 According to Sayana day by day in the brhatl part of the midday service.
I do not find it in the Arseyakalpa.
5. A sea they cross, who enter upon the (sacrifice of a) year ; he,
verily, who without a boat (plava) crosses the sea, does not come out of
it ;
that there is the plava (saman), is for reaching the world of
heaven
1 Cp. XIV. 6. 17,
92 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
6. By (the words of the finale of the saman) :
‘
may we overcome
all difficulties’^ they overcome what by them is wrongly chanted or
recited (in stotra or sastra).
1 These words are the nidhana of the plava, GramegeyagSna XIV. 1. 34,
see the edition of Calcutta Vol. II, page 75. —The § is identical with XIV. 6. 18.
7. There is the (saman) with the finale okah (‘ house ’), at the
head (i e. beginning) of the six-day- period
^ See Arseyakalpa I 2 end: pra aunvanayandhasa (SV. II. 736-738) iti. .auanu
ham okonidhanam ekaayam (on 11 737). The okonidhana, Gramegeya X. 1. 29, is
composed on SV. I. 382 ; it has the word okah as finale.
8. To the farthest distance get they who go to the end of the six-
day-period ;
that there is the saman with the word house (okah) as ‘ ’
finale, is for knowing (the way)^.
1 okonidhana meaning also, ‘ having a house for (t.e. at) the end.’
9. When one arrives at his own house, he then knows the way in
every direction, all is (as clear as) day ^ for him.
1 diva cp, VIII. 1. 13. and Chand. up. III. 11. 3.
V. 9.
(The time for the consecration: d t k s a .)
1. On the as^ka par excellence ^ they should undergo the conse-
cration.
1 ekaataka. After each full-moon the eighth day is an aa^aka ; the aataka par
excellence is that aa\akd which falls after the MSghI paurnamasi, i,€. one week
before the beginning of the new year, as it seems, cp. Ap. grha. XXI. 10 etc. —This
whole ninth khanda (on which see Weber, die vedisohen Nachrichten fiber die
Naksatra ' page 341 sqq.) agrees almost verbatim with TS. VII. 4. 8.
2. The astaka par excellence is the spouse of the year^, during
this ^ night (=:day), verily, it (the year) dwells with her (with its spouse
the Ekas^ka) ;
having thereby obviously taken hold of the year, they
undergo the consecration.
1 Ath. S. III. 10. 2 : samvatsaraaya yd patn% ib. 8 ; samvataarah patir ekda^ake
tava.
2 Head etdrh instead of gatdih.
3. Of this (term) this is a defective feature that they descend into
the water ^ without delight *.
V. 8. 6—V. 9. 11. 93
1 Viz. at the avabhrtha, the lustral bath which would then fall after a year, in
winter-time.
2 Cp. Jaim. br. II. 373: atva tu paricakFd yad apo 'nabhinandantah
vabhrtham adhyavayanti and Kaua. br. XIX 3 : samvepatndnd avabhrthdd uddyanti.
4. In regard to (a part) of the year that has been torn asunder
they undergo the consecration, who undergo the consecration at the
astaka par excellence
1 Because the dlkm would fall partly in the old, partly in the new year,
’the dlk8d-dQ,yB being twelve in number.
5. They are the two seasons that are calloil the last (of the year)^;
in regard to (a part) of the year that is unhappy they undergo the con-
secration, who undergo the consecration with regard to the two
seasons that are called the last of the year.
1 I combine the last words of § 4 : antandmdndv Hu bhavatah (so is to be read
instead of bhavate) with § 5. The dlksd, undertaken on the ekastaka, falls in the
last two seasons of the year, which are to be regarded as one whole.
2 Being the last : anta.
6. Therefore the consecration is not to be undertaken on the
as^ka par excellence.
7. In Phalguna (month) ^ they should undergo the consecration.
1 On Phalguna full -moon -day.
8. The Phalguna (full- moon -day) is the head (t.e. the beginning)
of the year ;
at the head (the beginning of the year) having thereby
taken hold of the year they are consecrated.
9. Of this (term) this is a defective feature, that the visuvat (day)
then falls in with the cloudy (season)^.
1 Which would be of bad augurium, because the visuvat is the sun. The
middle day of the year wpuld thus fall on the sarad month asvayuja, cp. Weber,
op. cit page 343.
10. On Citra-full-mooii they should undergo the consecration.
11. The Citra-full-moon, verily, is the eye of the year; in the head
(=:at the beginning) is the eye; at the head (=in the beginning of the
year) having thereby taken hold of the year they are consecrated. This
term has no defective feature.
:
94 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
12. Four days before the day of full-moon they should undergo
the consecration.
13. Their buying of the soma (then) falls together with the as^ka
par excellence ;
thereby they do not lose the astaka par excellence ^
1 The dikm days and the somakrayana following immediately
lasting twelve
after the ceremony would, if the dikm were to begin four days
dlkm, this last
before Citra-full-nioon, fall not on the ekaa^ka, but on the aa^ka after Citrafull-
moon, the ekastaka being the eighth day after MSgha-full-moon (see on V. 9. 1).
I guess that §§ 12 and 13 had to follow originally immediately after § 2. Of the
ritualistic Sutras Apastamba is somewhat uncertain about the question which
paurnamdsl }& meant in TS. ; his text (XXI. 15. 5, 6) runs; caturahe purastat
paurriamdayai dlkseran |
maghya ity dSmarathyah |
caitrya ity dlekhana)}. More
explicit is Baudh. XVI. 13 ; 260. 5. sqq.t te caturahe puraataii maghyai paurnamd-
ayai dikaante ,
teadm ekdstakdyam krayah aampadyata, iti nu yadi samdm avijndya
dikaante ; yady u vd etaaydm evaikaatakdydih aarndm vijijfidaante (according to the
ritual of XIV. 13 : 176. 6-16), caturaha eva puraatdt phdlgunyai va cditryai vd
paurnamdayai dikaante ,
teadm aparapakaaaydatamydrn krayah sampadyate, tenai’
kda^kdm na chambatkurvanti. Baudhayana, then, speaks strongly in favour of my
surmise. For the rest the Jaim. br. (II. 373)^ disapproving of the ekastaka for
the same reason ns the Pane, br, (see note 2 on § 3), recommends for the dtkad
the term of five or six days after new-inoon in the month Phnlgnna.
14. For them ^ the sutya {i.e, the Soma pressing, the beginning of
the Soma feast days) falls on the first half (of the month, i.e. in the
half of the waxing moon). The months are one after another finished
in the first half (of the month), they rise in the first half ;
after them,
having risen, cattle and herbs rise and lucky words are spoken (spread)
about them :
‘
these partakers of the session have succeeded They
do succeed.
1 Viz. if they undertake the dikad four days before full-moon (either phalguni
or caitrl),
V. 10.
(The y e a r s - t e with dismissed d
1 i
*
a y - r i t e s
utsarginam a y a n a m .^)
1 Compare TS. VII. 6, 6 and 7, Hath. Xlll. 7, Laty. IV. 8. S— 23, Drahy. VIII.
4. 4. 8—28, Baiulh. XVIT. 22, Ap. XXI. 24, Karikh. XIII. 20.
1. The}^ who practise ‘
dismission make swell (or ‘
strengthen *)
the year.
I They who dismiss (remove, abandon) the ritual of certain days out of the
year-rite, cp. note on V. 10. 4 and the text of V. 10. 5.
V. 9. 12.— V. 10. 5. 95
2. If no dismission out of it is made, the year is like an inflated
leathern bag (i.e. like a leathern bag filled with air) ;
if they did not
practise dismission, they would die of strangurine.
1 Cp. TS. VII. 5. 6. 2 ; yad ahar notsrjeyur yathU drtir npaaaddho vipataty evafh
samvatsaro vipatet and Jaim. br. II. 393 : yo mi purna {Le. purne) avapaU vi va vai
tat patati pra vd airyaie.
3. The year is out-breathing^, the months are in-breathing^;
in that they practise dismission they put their in-breathing into their
out-breathing The consecrated one who dies before the normal time
of life, is afflicted by the distress of the year out of which no dismission
has been made.
1 prana as the counterpart of uddna (usually this is apdna), as for instance
^at. br. XI. 2. 4. 5. The months arecompared with in-breathing, because they
make, as it were, holes in the year for the mouth.
2 Elsewhere it seems to be considered as a b a d occurrence when the uddna
passes into the prana (Sat. br. XI. 5. 3. 9 : when the garhapatya-fire is extinguish-
ed. ..uddnah prdnam apyagdt).The thought of § 3 is more clearly expressed in the
Jaim. br. II. 393: * from a vacuum (the lungs) the out-breathing starts forth.
JPrajapati is the year, his out-breathings are the full-moon-days; by dismissing
the full-moon days, they make for Prajapati's out-breathing a way to pass out
’
(prajapdter eva tat prdndn utarjante),
4. Regarding this they say :
‘
must dismission ^ take place or
’
not ?
t According to Baudh. and Apastainba five days are to be dismissed in the
first half of the year (before the visuvat-day), and five days in the second half
(after the visuvat-day), viz, five jyotis-days : the first day of each first abhi-
plava-sa^aha in the 2iid, 3rd, 4th, 5th and 6th month, and after the visuvat
the last day of each first prathya-sadaha in the 8th, 9th, 10th, 11th, and, in the
12th month, the last day of the last (3rd) abhiplava-sadahn (a jyotis-day). In the
first and seventh month there is no utsarga. The ritual thus falling out is replaced
by the offering of a he-goat to Prajapati and different puroda^as, Baudh. XVIl.
22 : 301. 7—302. 7, Ap. XXL 24. 1—25. 4.
5. In case they should prefer to practise dismission, they should
dismiss the ukthas ^
;
thereby dismission takes place and (at the same
time) does not take place
1 Cp. Ap. XXI. 25. 6 ; ukthdni vd {viz, utsrjeyuh), Tho uktha-stotras and
corresponding ^astrasand grahas of the uktha-days should be dismissed. The state-
ment given here finds, as it seems, its explanation in the Sutra of Drahy.-Laty.
1. c., and cp. Varadarftja on Arseyakalpa
I. 7. s.f. (page 12, note 3 of the edition),
where it is set forth that the dismission should take place in this way, that in each
; ; —
96 THE BBAHMAKA OF TWENTY FIVE CHAPTERS.
month the 6th day of the three opening abhiplava-sadahas should be ukthyas,
but the 6 th day of the last sad ah a an agnistoma. Now, as the ukthastotras at the
end of the 6th day are optional (cp. Arseyakalpa l.o.), it can be said that by doing
80 on the one hand,' utsarga is made, and, on the other hand, is n o t made.
,
2 Cp. Ap. 1. c. 7.
6. But they say also :
‘
it is to be made a one-and-three stoma ^
‘ ’
Thereby (on the one side) dismission has been obviously brought about,
but on the other side, they press out the soma' (i.e. they perform
sacrifices of soma).®
The day, on which they agree to practise dismission, should be made an
1
ekatrikastoma (op. below, XVI. 16) consisting of stomas alternately of onestotriya
,
and of three stotriyas. This is another way to obtain ut8rF\am and at the same
time anutsratam, cp. Drahy. VIJI. 4. 11 — 14. (Dhanvin is to be read: so ''yam
stotriyalopo numotsarga iti)^ and Ap. XXI. 21. 6, 6ankh. XIII. 20. 4.
2 The printed text has abhyutmnvanti although this reading is repeated in the
Commentary, it cannot be right, the s and n are not accounted for, and, more-
over, a compound ahhyutsunoti does not exist. Now, the Commentary on Laty.
IV. 8, 13 cites this passage with abhyurusunvanti that an u must be read is
proved by the Leyden MS., which rightly, as it seems to me, presents : abhy u tu
mnvanti (w but’, tu nevertheless
‘ *
’). The ekatrika soma i s a pressing, i s a sacri-
fice of soma.
7. ‘There are, forsooth, holes in the year of those, they say, ^
‘
who
*
dismiss a stoma
I Viz, who shorten a stoma in the manner described above, §§ 6. 6.
8. They take hold of (i.e. they immolate) a victim ;
of the stoma
even they thereby take hold, for the victim is a stoma
1 Because both are destined to offer homage to the Gods; probably the he-
goat destined for Prajapati is meant, cp. note I (end) on V. 10. 2, and TS. VII.
6. 7. 4, fishkh. XIII. 20. 8.
9. On the day immediately before that day on which they intend
to practise dismission, they drive away the calves from (the mother-
cows) '. On the (following) morning they immolate the victim ;
they
proceed with its omentum®, then witht he savana-purodasa, prepared
on eight kapalas for Agni, then with the coagulated sour milk destined
for Indra, then with a mess of boiled rice (a earn) destined for the
All-gods. Thereby the morning service comes about
I To obtain the milk for the samnayya offering to Indra, cp. C. H. § 110.
Instead of Sva utsra^fi sma iti read iva utsrasfUsma iti.
V. 10. 6.— VI. 1. 2. 97
2 Cp. C. H. § 141. o.
3 Cp. C. H. § 143 and cp. § 121.
4 Cp. TS. VII. 5. 7. 2-3, Baudh. XVIT. 22 : 301. 3-12, Ap. XXI. 24. 3-7.
10. They then proceed with the pasupurodasa prepared on eleven
kapalas^, then with the savana-purodasa on eleven kapalas^, then with
a purodasa prepared on eleven kapalas destined for (India) accompanied
by the Maruts, then with a mess of boiled rice destined for India.
Thereby the midday-service comes about
1 Cp. a H. § 185.
2 Cp.C. H. §186.
3 Cp. TS. 1. c. 3, Baudh. 1. c. 301. 12-15, Ap. 1. c. 8.
11. They (then) proceed with the offering of the victim, then with
the savana-purodaj^a prepared on twelve kapalas, then with a purodasa
prepared on twelve kapalas destined for the All-gods, then with a mess
of boiled rice destined for Agni and the Maruts. Thereby the third
service comes about
1 Cp. TS. 1. c. 3, Baudh. 1. c. 301. 15—302. 1, Ap. 1. c. 9.
12. Having proceeded with the prsadajya they perform the patnl-
samyajas
1 Cp. C. H. §§ 246, 252, Baudh. 1. c. 302. 1-2, Ap. 1. c. 12.
Sixth Chapter.
(
In the Chapters VI — IX. 2 the Jyotistoma, ukthya, atiratra,
e.6. the prakrli of all the ekahas and ahinas is described.)
(The jyotistoma-agnistoma.)
(VI. 1,2: Origin of the sacrifice, its stomas.)
VI. 1.
1. 'Prajapati desired: ‘may I be more (than one), may I be
reproduced.’ He saw that agnistomaand practised it; by it he created
the creatures.
2. It was by means of the eleventh laud (stotra) of the agnistoma
that he created them and by means of the eleventh month of the year ;
7
98 1
THE BRAHMANA OF TWENTY FIVE CHAPTERS.
then he laid hold of (seized) ^ them by means of the twelfth laud and the
twelfth month of the year.
paryagrhnat, meaning as VI. 5. 14.
3. Therefore the creatures (the women), having borne their young
ones during ten months, bring them forth in the eleventh month and
do not bear them beyond the twelfth (month) for by means of the ;
twelfth (stotra and month) they were seized. He, then, who knows
this, gets the (born) children and brings forth the unborn ones^.
1 pra jcita janayati probably with the Leyden ms. is to be corrected, read :
prajata janayatif cp. TS. VII. 1. 1. ‘I.
4. From these (creatures) being seized (by Prajapati) the mule
went forth ^
;
he went after it and took away its seed ^ ;
this he wiped
off on (transferred to) the rnare'^; therefore the mare has double seed^,
therefore the mule is barren, for its seed had been taken away.
1 Litt : ‘passed beyond’ ntyakramat, cp. alyapravata of TS. VIT. 1. 1. 2.
which passage is nearly identical with^PBr.
2 Read Malta instead of Malta.
2 Read tad vadabayam nyamart tasmM^ etc.
^ As it brings forth a horse and a mule, cp ^at. br. VT. 8. 1. 23.
5. Therefore it is not fit to be given as a sacrificial fee, for it
exceeded {i.e. went beyond) the sacrifice', it could (however,) be the
sacrificial fee for an excessive (or redundant) (sacrifice)^, for congru-
ence’s sake : it must be given at the laud of a sodasin : the sodasin,
forsooth, is an excessive (or ‘redundant’) sacrifice; he (then) gives at
an excessive (sacrifice) an excessive (sacrificial fee).
1 ‘
Prajflpati is the sacrifice’ (see e.g. Maitr. S. HI. 6. 5 : 65. 3).
2 One that exceeds the measure of a normal sacrifice, as does the sodasin with
its sixteenth laud.
3 Cp. on VI. 1. 1>6 Oertel in Transactions of the Connecticut Acad, of Arts
Vol. XV, page 176 aqq., where the corresponding passage of J. Br. is given,
6. He (Prajapati) wished: ‘may T create the sacrifice.’ Out of
his mouth he created (let forth) the ninefold (nineversed) stoma ;
along
with it of the metres the gayatrl came into existence, of the deities
Agni, of the men the Brahmin, of the seasons the spring'. Therefore, of
the stomas the ninefold one is the mouth (or the beginning or ‘
the
chief one’), of the metres the gayatri, of the deities Agni, of the men
VI. 1. 3.— VI. 1. 11. 99
the Brahmin, of the seasons the spring^ Therefore, of the stomas
the ninefold one is the mouth (or ‘
the beginning or ‘
the chief one ’),
of the metres the gayatri, of the deities Agni, of the men the Brahmin,
of the seasons the spring. Therefore the Brahmin by his mouth (his
word) is strongest, for he is created from the mouth (of Prajnpati)
1
1
A Brahmin must perform the upanayana and establish his sacred fires in the
spring.
2 With this and the following §§ cp. TS. VI t. 1. 1. 4 — h.
7. Strong with his mouth (his word) is he who knows this.
8. Out of his breast, his arms, he created the fifteenfold (or
fifteen -versed) (stoma) ;
along with it of the metres the tristubh came into
existence, of the deities Tndra, of the men the Noble, of the seasons
the summer b Therefore the stoma for a noble is the fifteenfold one, his
metre
3 is the tristubh, his season the summer Therefore his strength
lies in his arms, for he is created from the arms (of Prajapati).
A Ksatriya must perform the upanayana and establish Viis sacred fires in the
summer.
9. Strong with his arms is he who knows this.
10. Out of his middle, his membrum virile^, he created the
seventeen-fold (stoma), along with it of the metres the jagati came
into existence, of the deities the All-gods, of the men the Peasants,
of the seasons the raining season^. Therefore the Peasant, although
he is lived upon does not decrease, for ho is created from the mem-
brum virile. Therefore he is rich in cattle, for the All god.s are his
deity ^ and the jagati is his metre and the rainy season is his season '^.
Therefore the Brahmin and the Noble must live upon him, for he is
created (from the part) below (them).
1 ‘
From the middle, the belly,' TIS.
2 A Vai43^a must perform the upanayana and establish his sacred fires in the
rainy season.
3 By Brahmana and Ksatriya.
^ Who are a plurality.
In which season cattle accrues.
11. Out of his feet, his firm support, he created the twenty-one-
fold (stoma) ;
along with it of the metres the anustubh came into exist-
ence, of the deities none, of the men the Sudra. Therefore the Sudra
100 THE BRXHMANA OF TWENTY FIVE CHAPTERS.
is, it is true, rich in cattle, but excluded from the sacrifice, for he
has no deity, as no deity had come into existence after him. Therefore
he does not bring it farther than to the washing of the, feet for he is
created out of the feet (of Prajapati). Therefore the twenty-one-fold of
the stomas is the firm support for it is created out of his firm footing
(the feet of Prajapati). Therefore they^ do not transpose^ the
anustubh along with the metres
1 Of the three higher castes, see e,g. Hir. grhs. I. 12. 19.
2 It is the last stoma of the agnistoma (the yajfiayajhiya), on which the whole
Soma-feast is resting {pratiiifithati).
The Chanters.
* In the vyadha-dva(Ja4aha, cp. Ait. br. IV. 27, 6at. br. IV. 5. 9, TS. VIL 2. 8.
5 / e. the anustubh metre is not transposed along with (ann) the gayatri,
tristubh and jagatl, but it retains its own place in the vyudha dvada^aha.
12. For the sake of separating good and bad (prosperity and
adversity)^.
I In order that the good, the better {viz. the gayatri and the other two metres)
may not be mixed up with the bad, the inferior {viz. the anustubh. sprung out of
the feet).
13. Separation of good and bad comes (unto liim) who knows this.
VI. 2.
(The stomas of the normal sacrifice.)
1. He, forsooth, who knows the stomas to be provided with an
explanation^, comes into the possession of the explanation^,
1 I.e. of the objects, indicated by the explanation in the next following
§.
Perhaps, though upadesanavat has a different meaning, the one being in the ‘
possession of a explanation’ does not seem to fit in with Kath. IX. 16 : 119. 15:
ya evat}% devan upadedanad vedopadeSanavdn hhavati.
2. The ninefold (stoma) is the breath^ ;
the fifteenfold one is the
half month the seventeenfold one is the year^; the twenty -onefold
one is the sun These are the stomas provided with an explanation ;
in
the possession of the explanation is he who knows this
1 The breath being threefold as prana, apdna, vyana, or, if we take trivrt in
the sense of ‘ containing nine the seven pranas in the head : mouth, nose
(2), ears (2), eyes (2) and the two in the body, thus Sayana
2 The half-month consisting of fifteen days.
2 The year consisting of seventeen parts, 12 months and 6 seasons.
VI. 1. 12 — VI 3. 2. 101
^ The sun is the twenty-first, as there are 12 months, 5 seasons, 3 worlds, the
sun being the 21st, see the passage of TS. in note 5.
5 C.p. TS. VJL 1. 1. 6; ‘the trivrt is the breath, the pancada^a is (equal
to) the half months, the saptada^a is Prajapati, three are the worlds and the sun is
the twenty -first (=rekavim4a stoma) ; on him {the ekavirn^a) they repose, in h i m
they have firm support ; he who knows this, reposes on him, has firm support
in him.’
3. The thrice nine-fold (t.e. twenty-seven-versed) (stoma) is (equal
to) these worlds ;
through the Brahmana of the thrice-nine-fold (stoma)
these worlds are thrice renewed
1 Meaning doubtful, the words trinavasya vai brahmanena are passed over in
silence by Sayana. On the whole cp. ^at. br. Vlll. 7. 2. 17 san^e hy ete lokas
rivrtnh,
4. He who knows this, gets firm support in these worlds.
5. The thirty-threefold (stoma), forsooth, is (equal to) the deities :
the eight Vasus, the eleven Rudras, the twelve Adityas, Prajapati and
the Vasatkara are the thirty-second and thirty-third
1 trayastHMau, a similar kind of elliptic dual is dvuda^au IV. 1. 2.
6. A sacrifice at which the Gods are present ^ is performed by him
who knows this.
1 Read saclevena as one word.
7. He who knows the ruler, becomes a ruler ;
the thirty-three-fold
is the ruler of the stomas, man is the ruler of animals.
8. Therefore the other animals eat (with their head) bent down,
but man (eats in) erect (position), for he is the lord.
9. Ruler over his equals becomes he who knows this.
VI. 3.
(The name jyotistoma; its stomas.)
1. The agnistoma, forsooth, is t h e sacrifice.
2. The other sacrifices are performed for (the obtainment of) one
(special) desire, (but) the agnistoma for (the obtainment of) all
1 Cp. a quotation in the Comm, of Sayana ukthyena paSukdmo yajeia »odaSina ;
vlryakdmo yajeta vajapeyenddhipatyakamo yajeta^ and Ap. XIV. 1. 2.
; .
102 THE BRAHMAJSA OF TWENTY FIVE CHAFTERS.
3. The agnistoma (comprises) twelve lauds, the year twelve
months ;
in the course of the year the domestic animals bring forth,
thereby it is conducive to cattle (and) successful.
4. There are twelve lauds (and) twelve recitations, that makes
twenty-four ;
the year has twenty-four half-months ; in the course of the
year the animals bring forth, thereby it is conducive to cattle (and)
successful.
5. On Agni the laud as well as the recitation reposes ^
;
thereby it
provides spiritual lustre.
1 The lawi laud, the yajnayajniyastotra, is agneya and thus also the last
recitation : the agnimaruta 4astra.
6. ‘Why is the jyotis^ma called thus’ they (the theologians)
ask. When it is chanted through to the end, it becomes (equal to) the
viraj ^ (and) the viraj is the light {jyotiia) of the metres.
t The virAj is
a metre of ten syllables {dasakmra vao virat, ^at. br. 1. 1. 1. 22)
and all the stotriya verses of the whole jyotistoma are 190 in number (9 + 60 of the
morning service, 15 + 68 of the midday service, 17 + 21 of the afternoon service),
which number being dividable by 10, contains the number of syllables of the
viraj, op. Kaua, br. XV. 5 : virdd va agniHomo, navatUatam alolnyah sampadyante
and Jaim. br. 1. 235: etad dha vai paramam vdcah krantam yad daaetyt etcivad dha
paramam vak cakrame : tad yat paramam vdcah krantam tat sarvam dpnavdnlti .
8d vd emitdsdm eva navati^atasya stotriya tidm prakimsdy navatisatam hy evai<y
gniHomah samstutah stotriya bhavanti ; cp. alsoTIS. Vll. 1. 1 : ‘Light is generative;
the light of the Gods is Agni ; the light of the metres is the viiaj, (the light) of the
Word (is) the viraj ; in Agni it {i.e the stotra destined for Agni) ends ;
it becomes
the viraj ; therefore (this Soma-rite) is called the agnistoma, ‘
the Light-chant.’
With this § cp. X. 2. 2.
10.
7. A light among his equals becomes he who knows this ^
1 A light, as <l>do$~acoTrjpla.
8. The agnistoma, indeed, is the chief sacrifice
1 Or ‘the sacrifice of the chief (God)' viz, Prajapati, cp. TS. VIl. 1. 1. 3-4:
*
therefore they say :
‘
it is the chief sacrifice ’. Prajapati is the chief, for ho sacri-
ficed with it at the beginning.’
9. l^rajapati created the beings ; these did not yield him the
supremacy ;
he saw that agnistoma and practised it. Thereupon the
beings yielded him the supremacy.
Him his equals yield the supremacy, who knows this.
;; ;
VI. 3. 3.— VI. 3. 13. 103
11. Now, as regards the saying :
‘
to the gayatrl belongs the morn-
ing-service, to the tristubh the midday-service, to the
jagati the after-
noon-service,^ where, then, (does) the fourth metre, the anustiiblu
’
(come in) ?
1 This statement is found often e.g, TS. II. 2. 9. 6-6. 6at. br. IV. 2. 6.
20. Strictly spoken, only the pratahsavana is chanted on vorses in gayatrl
metre the madhyandina savana ends with a tristubh and
;
the trtTya
savana with a jagati, cp. Introduction to tho edition of Arsoyakalpa, page
XXIV.
By a highly artificial reasoning the Jaim. br. (I. 242) reduces all the verses of the
midday service to tristubhs and all those of the afternoon service to jagatis: ‘of
this agnistoma, forsooth, the morning service results
in gayatrl, the midday service
in tristubh, the afternoon service in jagati. The morning service results by itself
—
wholly in the gayatrl. Four metres (convey) the midday service
the gayatri, :
the brhati, the kakubh and tho tristubh. Of this kakubh of 28 syllables
he puts 20
syllables on the gayatrl and so this (gayatri) becomes a tristubh
(of 44 syllables)
the remaining 8 (syllables of the gayatri) he puts on the brhati (of 30
syllables)
and so this (brhati) becomes a tristubh the tristubh (of the midday service)
:
IS (already) tristubh.— Six metres (convey) the evening service:
the gayatri, the
usnih and kakubh, the anustubh, the jagati and the brhati Of this gayatri of 24
syllables he puts 20 syllables on the kakubh (of 28 syllables),
so this becomes a
jagati; the four remaining syllables he puts on the usnih (of 28 syllables);
this
becomes an anustubh of 32 syllables the anustubh is anustubh this (anustubh) he
; ;
dividesm two equal parts and the 16 syllables (obtained in this manner) ho puts
on the anustubh (of 32 syllables), so this becomes a jagati (32+16==48); the
following one is of itself (already) a jagati ; the 16 remaining syllables he puts on
the brhati of the yajnayajniya ; thence results a jagati of 52 syllables (.36-1-16):
four too many for a jagati ;
(these) are the four-footed animals, or the teats
the :
milking of tho viraj, or the firm footing (the four feet of the domestic animals).’
According to others, however, there are no four syllables left over ; three of them
are to be reckoned to the verses of the vamadevya (SV. II. 32-34) and one to those
of the yajnayajniya, the vamadevya verses namely are short of three syllables
in the padas kas tva satyo madanarriy abhl su nuh sakhhiam and avitd jaritrnam
the yajfiayajniya verses are short of one syllable in the pada uta Irdtd tanundm.
12. Along with the suppression of the metres the Sacrificer is
suppressed
1 And therefore the anustubh also ought to come in.
13. The gayatrl has eight syllables, the Aim-sound is the ninth
the tristubh has eleven syllables, and the jagati twelve : by means of
the metres he reaches the anustubh in order that the Sacrificer may
not be suppressed.
1 Of 32 syllables : 8 -f 1 -f 1 1 + 12=32.
104 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
14.
He forsooth, who knows the anustubh, coming along with the
services, to reach everywhere^ (to share in all), reaches everywhere
(shares in all); the anustubh, indeed, coming along with the services,
reaches everywhere ;
so he who knows this reaches everywhere (shares in
all)*.
1 The Petersburgh Diet, takes mrvatrapi as one word, an adjective, meaning
‘reaching everywhere,’ but from sarvatrasyapi it appears, that sarvatrapi are two
words.
2 The precise meaning of this § is far from clear to me. The parallel passage
of the Jnim. br. (I. 284) runs: ‘he who knows the anustubh to reach everywhere,
shares in all that is good : the gayatri is of 8, the tristubh of U, the jagati of 12
word ‘voice
syllables, the ’ (vak) is the nidhana of the yajfiayajfiTya ;
that makes
32; the anustubh is of 32 syllables. She (the anustubh) shares in the morning
service, in the midday service, in the afternoon service ; she shares in the priest-
hood, in the nobility, in the peasantry; she shares in this world, in the inter,
mediate region, yonder world. He who knows the anustubh to share in all, shares
in
in all that is good Probably we have here the compound apihhnvati from this
’.
;
fipi a quasi substantive is derived.
15. When the nobles undertake a journey, they yoke the strong-
est of
their horses. The ninefold, fifteen-fold, seventeen-fold and
twenty -one-fold; these are the strongest of the stomas, these he (the
Chanter) yokes (z.e. applies), in order to reach the world of heaven.
16. It (viz. the agnistoma-jyotistoma) is a catustoma ^
;
the catu-
stoma, forsooth, is a support ^ : in order to gain a support (it is practised).
^ Comprising the (first) four .stomas : trivrt, paQcada^a, saptada4a and
ekavimj^a.
2 Because of the number four (four feet of the animals).
VI. 4.
(The special functions of the Udgatr: the erec-
tion of the pillar.)
1. Prajapati distributed the strength (life-sap, or food) to the
Gods ^
;
therefrom the udumbara came into existence. Related to
Prajapati, forsooth,. is the udumbara, related to Prajapati is the Udgatr.
In that through his first* act the Udgatr takes hold of the pillar of
udumbara (wood), he chooses by means of his own deity himself for the
function of officiating priest *.
—
VI. 3. 14. VI. 4. 7. 105
1 ‘
Udumbara (ficus glomerata) is uty a common equation in the Brahmanas,
see VI. 4. 11 and Sat. br. III. 2. 1. 33, VI. 6. 3. 3 : tastnat sa sarvardrah aarvadd
kfilrtf further cp. TBr. I. 1. 3. 10: ^devd vd urjarn vyahhajanta ; tuta udumbara
udati8\hat,
2 The erection of the pillar is first act for which the Udgatr is required, see
note 2 on the next §.
3 The Udgatr not being ‘chosen for the office, as are the other priests (cp,
C. H. § 141. b) ;
vriiate 'nydn rtvijo nodgdtd (ram), Jaira. br. I. 70.
2. He raises it (with the formula) :
‘
Let Dyutana the sou
of the Maruts, raise thee ;
prop the sky ! fill the air ! make the earth
firm’*.
1 Nitana, Maitr. S., Kath.
2 See Laty. I. 7. 1-3, Drahy. II. 3.1-3: ‘ When he (the Udgatr) is going to set up
the pillar of udumbara wood, he should betake himself to the east of the sacrificial
ground, if his dwelling be on the south of it, to the north of the sacrificial ground, if
his dwelling be elsewhere (these restrictions are made to prevent the Udgatr from
ne 9>ring tho devayajana from the west side) (he should thereupon enter the sacri- ;
ficialground at the north side between utkara and catvala). Having entered (the
sadas) betw^een the two holes destined for the doorposts of the sadas, he should
betake himself before (i.e. to the oast of) the pillar of udumbara-wood (which is
lying with its point to the east) and, standing with his face towards the north (and
his back to the south), he should raise it, together with the Adhvaryu, with (the
formula) :
‘
Let Dyutana thee.’ — See the references in C. H. § 93. b.
3. He takes hold of it^ with (the formula): ‘I set thee in the
seat of Ayu, in the shadow of the Favouring one in the heart of the
’
ocean
1 Cp. Laty. 1. c. 4, Drahy. 1. c. 4.
2 i.6., according to Sayana, ‘the protector of the sacrifice.’
4. Ayu, forsooth, is the sacrifice ;
for it this seat is prepared.
5. The sacrifice, forsooth, is the one that favours ;
for it this
shadow is prepared.
6. In the middle of the trunk is the heart, therefore in the middle
of the sadas the pillar of udumbara-wood is erected.
7. ‘Salutation to the ocean! Salutation to the eye^ of the
ocean!’ he says^; the ocean, forsooth, is the Voice, the eye ^ of the
ocean is the Mind ;
to these two he thereby brings salutation.
1 caksuae, cakms, although Laty., DrShy. and Jaim. 4rs. have cakaase.
; :
106 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 < He the Udgatr mutters this yajus after he has put down the pillar into
the hole, Laty. 1. c. 5, Drahy. 1. c. 5.
8. ‘May not Yunarvan^ leave me’ he says; Yunarvan, forsooth,
is the saman ;
being about to exercise his priestly function, he thereby
brings salutation to the saman.
1 The meaning of the word is unknown, Jaim. br. I. 70 has yonorvam, Jaim.
4rs. yonorva. Say ana : yunardharcah purumh yunarti prapnotiti yunarvd. — The
viniyoga of this yajus is the same as given under the preceding §.
9. He, who, having saluted the saman in this manner, exercises
with the saman his priestlv function, is not deprived of the sa^^an, nor
does the saman repel him*.
10. And he who curses him, comes to distress.
11. ‘Strength art thou, the giver of strength; give me strength,
put into me strength, give me food, put into me food ’
^ (he says) ;
the
sadas, forsooth, is the belly of Prajapati, the udumbara is strength ;
in
that the (pillar) of udumbara-wood is created in the middle of the
sadas, he brings to his children (and young ones) strength : food in the
middle.
1 An ity aha or simple itl seems to be missing in the text. The viniyoga as
\inder § 7.
12. Therefore, where this (pillar) becomes worn outh then the
progeny becomes hungry.
1 According to Sayana this refers to the preceding formulas which accompany
the setting up of the pillar: if it is set up with these mantras, the pillar will
n o t be worn out and the Sacrificer and his children and cattle will not suftor
from hunger: pomkd ha tvai bhavanti, Jaim. br. I. 71.
13. The food of the Gods is the saman ^
;
in the saman (i.e.), in the
food he thereby puts strength for the Gods and he himself, resting on
strength thereby distributes strength to his progeny.
1 Cp. Samavidh. br. I. 1. 2 : sa {prajdpatih) vd idam vUvam hhutam asrjata,
taaya sdmopajivanam prayacchat.
in the Jaim br. I. 71 and in the Sutras of Laty. and Drahy. the
2 jirji Sriiah ;
question moved, whether the Udgatr must lean against the pillar, or not
is
upasprSydSrp nopaspr^ydSm iti mlmdihsante. The conclusion of the Jaim. br. is:
upasprSya na svdspratenaivodgeyarp perhaps we must restore upaspr^ya svdspr^:
‘
leaning lightly against it because if he did not lean against the pillar, the Udgatr
*
would exclude himself from food (=udumbara).
—
VI. 4. 8. VI. 5. 1 107
14. Sitting with his face directed to the north ^ chants the Ud-
gatr; he thereby endows the northern quarter with strength. Sitting
with his face directed to west ^ chants the Prastotr ;
he thereby endows
the western quarter with strength. Sitting with his face directed to the
south chants the Pratihartr ; he thereby endows the southern quarter
with strength. Directed to the east the other priests exercise their
priestly functions ^ ;
therefore this one is the strongest of the quarters,
for this (quarter) is favoured by the most (i.e. the plurality of the
priests).
1 The Sutrakaraa agree, with one slight exception : the Prastotr seats himself
directed to the west, to the north the Udgatr ; having gone behind {i.e. to the west of)
the Udgatr, the Pratihartr seats himself, regarding the intermediate quarter : the
south east, Laty. T. 11. 9—21, Drahy. III. 3. 28, cp. C.H. 134. d.
2 See e.g. ^ankh. I. 1. 13, Raudh. TI. 2 : 35, 18: prahrmikhah. .daivani kar^
mdni karoti.
15. The theologians say :
‘
for which cause do the other officiating
priests exercise their functions directed to the east but the chanters
’
after they have turned round (to the) different ^ (quarters) ? ‘
For the
seeking of the quarters, for the pleasing of the quarters' he should
answer. Therefore food is found in all the quarters, for all the quarters
are sought and pleased.
1 Instead of viparikramya the Jaim. br. I. 72 has viparydvrtya di,4ah.
VI. 5.
(Continuation: the placing of the dronaka-
lasa, of the pressing stones, of the strainer;
the pravrta-oblations.)
1. Prajapati desired: ‘may I be more (than one), may I be
reproduced He languished and out of the head of him who languished
the sun was created (or ‘came forth', ‘came into existence'). This
(sun) slew off his head ^
;
that became the dronakalasa therein the
Gods took their soma-draughts. This woe, forsooth, he overlived by
his life-time
t In the Jaim. br. it is Agni, who, not wishing to be created out of the head of
Prajapati, throws up his brains (mastiskah, but road perhaps maatakah *
skull ’).
2 Cp. ^lat. br. IV. 4, 3. 4 : vrlro vai soma dsiU tarn yatra deva aghnaifis tasya
murdhodvavarta, sa dronakalaSo 'bhavat.
3 ? dyusdrtim alyajtvat.
108 THE beIhmana of twenty five chapters.
2. The woe he overlives by his life-time, who knows thus.
3. This (dronakalasa) he (the Udgatr) should push forward
(muttering the formula) :
‘
of the Lord of the forest (i.e, of wood) art
thou ;
of Brhaspati art thou ;
of Prajapati art thou ;
the head of Praja-
pati art thou, the overliving vessel art thou, here I push myself for-
*
ward in order to obtain glory and spiritual lustre
1 8ee I. 2. 4, and C. H. § 130 and the references given there,
4. As to why he says: ‘of the Lord of the forest art thou he
thereby pushes it forward in accordance with truth
t The dronakalafia is actually made of wood ; vanaspatibhyo hy enam adhi
kurvantiy Jaim. br. I. 73
5. As to why he says: ‘of Brhaspati art thou’, he thereby ap-
points Brhaspati (as Udgatr), this God being the Udgatr of the Gods.
6. As to why he says :
‘
of Prajapati art thou the dronakalasa
belongs indeed to Prajapati by its deity.— As to why he says: ‘the
head of Prajapati art thou it is indeed the head of Prajapati that was
slain off.
7. As to why he says: ‘the overliving vessel art thou \ the
dronakalasa surpasses indeed the other vessels the dronakalasa that
is the vessel of the Gods
1 Because, according to Jaim. br. I. 73, it is first of all the vessels taken in use
and last of all * loosened.’
2 Cp. § 1.
10.
8. Provided with the vessel of the Gods is he who knows this.
9. Regarding a Brahmin whom he holds truly to be a Brahmin,
he should not make any consideration about the vessel ^ : he obtains the
vessel of the Gods and is not deprived of that of men.
t Viz. ‘he should not have doubts as to admitting him to the vessel.’ Sa-
yana takes patra in the later sense of ‘
a fit or worthy person but op. Maitr. S. IV.
6. 5; 70. 11 (and Kath. XXVII. 2, 139. 15, whore pairc na instead of pdtrena is to
be read) iyam vai devapatram, tad ya evaih veda pra vaslyasah pdtram dpnoti,
;
brahmanam tu patre na mimdrhseta yah pdtriya eva sydt. Weber, Indische Studien, —
Vol. X, page 47, takes patra as (common) meal.’ ‘
The Voice passed away from the Gods, it entered the Waters ;
the Gods claimed her back. They (the Waters) said if we restore :
‘
her, what would then be our share ? What you wish *, they answered. *
‘
;
Vf. 5. 2.—VI. 5. 14. 100
They said: ‘what unclean substance man may throw into us, there-
with may we not be mixed up.’
11. Pure (and) clean is water for him who knows this.
12. She, being restored (by the Waters to the Gods), passed
beyond and entered into the trees ;
Gods claimed her back, but
the
they did not restore her ;
thej^ cursed them by means of your own
:
‘
handle^ (as) a thunderbolt they will hew you.’ Therefore they hew the
trees by means of their own handle (as) a thunderbolt. For they had
been cursed by the Gods.
1 i.e of the axe to which a handle of wood is fixed.
13. The trees distributed her, the Voice, over four different
objects: the drum, the lute, the axle, the reed-pipe^. Therefore this
Voice of the trees (in the wooden instruments) is the loudest and most
lovely ;
for it was the Voice of the Gods‘^.
1 Thus according to Rudradatta on Ap. V. 8. 2 ; tmiavo mmmh ; according to
Sayana, on the contrary, it means: dhanun gmte * in the bow-string’.
2 Cp. TS. VI I. 4. 1 :
‘
The Voice, not submitting to (be used at) the sacrifice,
passed away from the Gods; she entered into the trees; this is the voice that is
heard in the drum, the reed-pipe, the lute.’ Maitr. S. 111. 6. 8 : 70. 16 :
‘
The Voice,
having been created, was split up four-fold, that part of her which prevailed
entered into the trees; this is the voice in the axle, the drum, the reed-pipe, the
lute’; cp. Kath. XX 111. 4; 79. 9-11.
14. Beneath the axle (of the Soma-cart) they push the drona-
kalasa forward : for the obtainment of this Voice (that is in the axle)
above the axle they hand over the filtering cloth: from both sides
they (thus) lay hold of the Voice
1 ‘
The Sorna having been pressed, they (the Chanters) should lay hold of the
dronakalasa (which stands beneath the Soma-cart behind the axle) with (the
formula); ‘the vessel of righteousness art thou’ (Pane. br. 1. 2. 4) and push
it forward (underneath the axle, so that comes to stand on the pressing stones
it
which lay before the axle). In his left hand the Udgatr should take the fringed
filtering cloth. they should touch the axle (with the dronakalasa, whilst push-
If
ing it forward), they should push it forward anew. Between the axle and the
viskambha, i.e., the polo (above the axle), on which the two shafts are fastened, they
should push the fringed filtering cloth forward and lay it on the dronakalasa,
taking care not to touch (the axle with their arms). Should they (the axle and
the viakambha) be united (so that there is no room left), then (they should push
it forward) above (the axle and the viakamhha)*, Laty. I 9. 20-24 Drahy. IIIj 1.
18-23.
:
no THE BRAHMANA OF TWENTY FIVE CHAPTERS.
15. (At the sacrifice of one) of whom he wishes ‘may I make his
sacrifice demoniac destined for the Asuras), may I possess myself of
his (power of) speech ’
he should, whilst pushing the dronakalasa forward,
touch the axle with his arms. Thus he make his sacrifice demoniac
and possesses himself of his (power of) speech. (At a sacrifice of one)
who is dear to him, he should push it forward without touching the axle.
The dronakalasa is the breath thus he brings his breathings in good ;
order.
16. As what they (the theologians) say
to the other officiating :
‘
priests being elected by the Voice (by the Word), for which reason are
^
’
the Chanters not elected before they exercise their priestly function ?
1 The pravara here alluded to is described C. H. § 141 b.
17. In that they seat themselves near^ the dronakalasa, thereby
the Chanters are elected.
1 upasidanti: prohanti, Sayana but cp. the next §§. The verb upastdanti
is probably used here to denote all tho acts with the dronakalasa which begin
with their seating themselves turned to tho east, cp. C. H, § 120 beg. and cp.
125 0 . .
18. To Prajapati belong the Chanters, to Prajapati belongs the
dronakalasa; it is the dronakalasa that elects them for their priestly
function.
19. Turned to the east they seat themselves near it, (thinking)
‘
we will, at the beginning of the sacrifice, undertake our function
turned toward the east^
1 During the chanting they are orientated differently (VI. 4 14), but by push-
ing the dronakalasa to the east, they also come, so to say, in tho possession of this
much desired region.
20. The easterly region, forsooth, is the unconquerable one of the
Chanters; that they push the dronakalasa in easterly direction, is for
conquering (this) region.
21. As to what they (the theologians) say; ‘between the traces
the horse is yoked, between the hames ^ the bullock ;
what is the yoking
of the Chanters ? ’
The fact that thy seat themselves near the drona-
kalasa is their yoking Therefore they (who are about to undertake a
journey) should have (their draught-animals) yoked near them, for an
unyoked (chariot) cannot convey.
’ Read A'lmye instead of Samya.
VI. 5. 15.—VI, 6 5
. 111
VI. 6.
(Continuation.)
1. Having laid together the pressing stones, they shove on them
the dronakalasa. The pressing stones are the peasantry^, soma is the
food, the dronakalasa is the nobility^. By shoving the dronakalasa
on the pressing stones, they raise the nobility over the peasantry (t.e.
they make the peasantry, the people, the Vaisyas, subject to the Baron,
the Ksatriya).
1 Simply because they also are a plurality.
2 rafitram is equivalent to kmtram, cp. Ait. br. VII. 22. G : kmtram hi rastram
and cp. the often occurring phrase (e.g. T. S. III. 4. 8. 1) rUsiram bhavati ‘he
obtains the reign over his subjects.’ With our passage cp. ^at. br. III. 9. 3. 3.
2. For whom he hates he should put down the pressing stones
with their faces ^ averted and then shove (the dronakalasa) away with
(the formula) :
‘
Here^ T shove away (i.e. I separate), from the clan so
and so, from the food thus and thus, so and so, the member of the
Gotra so and so, the son of the mother so and so.’ He thereby shoves
him asunder (separates him) from the clan, from food.
1 mukha ‘ face,’ ‘
the thick end cp. note 3 on § 5.
2 Read here and § 3 idam aham amum amuifydyanam, see Lflty. I. 10. 11, and
annddydn niruhdmi instead of annudydm ni^,
3. For him who is dear to him, he should put down the pressing
stones with their ‘faces’ towards each other and then shove (the
dronakalasa) on (them) with (the formula) :
‘
Here I put on the clan
so and so, on food thus and thus, so and so, the member of the
Gotra so and so, the son of (the mother) so and so.’ He thereby puts
him over the clan and in food.
4. But he may also disregard both (these practices) and shove
(the dronakalasa) on (the pressing stones, whose ‘faces’ are turned to
each other) with (the formula) :
‘
Here I put myself in glory and
spiritual lustre.’ He thereby puts himself in glory and spiritual lustre.
5. For a noble whom he wishes to be slain by his clan, he should
shove asunder the pressing stones, put the dronakalasa below ^ and lay
on it the upam^usavana^ with (the formula) :
‘
Here I slay by the clan
so and so the noble so and so.’ He thereby slays the noble by the
clan
H
112 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
1 i.e, not on the stones but directly on the leather on which usually the stones
are deposited.
2 The peculiar stone used for pressing the ‘silent draught ’
of Soma, cp. C.
§l27c.
8 For the different practices mentioned VI. 6. 1—5 cp. Laty. T. 10. 1-6, Drahy.
III. 2. 1-21: ‘Having returned (to the place, where in the havirdhana-shed the
pressing is going to be performed) he should join together the pressing stones from
right to left in the intermediate quarters, putting their thickest parts at the
inner side ; these thickest parts are ‘ the faces * (mentioned Brahmana VII. 2,
in the
3; vimukhariy sammukhan), the first in the south-east ; having touched them they
should mutter (the formula) ye children of Marut (Pafic. ‘ ’
br. 1. 2. 6). (So they should
first lay down on the leather the first pressing stone with its thickest part turned
to the middle, in the south-east ; the second in the south-west, the third in the
north-west, the fourth in the north-east). According to Dhanarnjayya they should
mutter this (formula) on the ‘seat of righteousness’ (i.e. on the same place where
they have muttered this formula, see note on I. 2. 2) and then (touch the stones)
with (the last part of this formula, I. 2. 5) :
*
put to are ye, draw !
’
Thereupon they
should shove the dronakala^a (on the stones) either from the west (to the east) or
’
from the south (to the north), with (the formula : ‘here I (push) this (Sacnficei)
(Pafic. br. 1. 2. 0). The word ‘(this) Sacnficcr ’
they should everywhere bring in
in accordance with the facts {i.e. if the Soma-feast is a sattra, the word should
1)6 put in the plural). Should this act (of putting the dronakala^a on the stones) be
performed by another, then they should mutter the two mantras (Pane br. J. 2. 5
and 6) after (the act has been performed).’ In no other of the ritual texts known
to us, the putting of the dronakala^a on the stones is executed by any other than
the Chanters ; the grewnam sammukhakaranam, on the contrary, is, according to the
Adhvaryusiitras, done by the Adhvaryus (soee.fir. Ap. XII. 12. 11, Baudh. VII. 6:
208. 11). This ritual regards the observances which are undertaken in view of
certain wishes (Paftc. br. VI. 6. 2. 5), except the precepts given in the Brahmana
(i.e. all that is said in the Siitra of Drahy. III. 2. 1-9, prevails also for the kamya
observances, but in these the special rules laid down in the Brahmana, e.g. the
way of putting down the pressing stones, etc,, are to be practised), except the
ritual for one whom he hates (Pane. br. VI. 6. 2). Here the order is to be reversed
{i.e tho laying down of the pressing stones is prasavyam : the first is laid down
in the north-east, the second in the north-west, the third in the south-west, the fourth
in the south-east, and the stones have their thick ends at the outer side) and
without formulas (take place) the joining (of the stones) and the putting (of the
dronakala^a) on (them); moreover, he should with (the formula); ‘here I (shove
away) so and so’ (P. Br. 1. c.) shove away the dronakala^a to the south-west {i.e.
the region of Nirrti, ‘Destruction’). enemy and friend The formulas for the
(P.Br. VI. 6. 2 and 3) he should apply only for a king (in case the Yajamana is a
king) and he should indicate (instead of ‘so and so’) the name of his clan and
this clan with the food (so the formula of the Brahmana (VI. 6. 3.) idam aham :
amum amusyayanam amusyah putram amusyaip vUy amusminn annddye 'dhyuhami^
; ;
VI. 6. 6. — VI. 6. 8. 113
should run, e,g., thus : idam aham yiidhiaihirar^ hhdratam kuntyah putram bhlmar-
junddirupdydm viH kurukaetrarajyariipe ^nnadye \ihyuhami). There is a fifth
pressing stone, called upamSusavana this he should put upon the dronakala4a, if he
wishes to kill a noble, and he should indicate (by name) the neighbouring clan that
IS mighty (which should overcome the noble in accordance with the words of the
formula; this last sutra refers to P. br. VI. 6. 5). After he has practised one of these
(kamya,'Sf recorded in the Brahraana VI. 6. 2-5, exc. 4) he should, according to
Gautama, perform the normal one this one only (i.e. only the karnya), according to
;
Dhainamjayya according to ^andilya he should perform the karnya at the end of
;
the prsthas {i.e, at the end of the prstha lauds, at the close of the midday service),
having leit (the sadas) by the eastern door.^
G. He, forsooth, who knows the divine purifiei’s, becomes purified
(and) able to sacrifice. The divine purifiers, now, are the metres, by
means of them they purify the dronakalasa.
7. ^Let the Vasus purify thee' with the gayatri-metre, let the
Jludras purify thee with the tristiibh -metre, let the Adityas purify
thee with the jagati-metre.’ These (formulas) are the divine purifiers
purified (and) able to sacrifice is he who knows this.
1 At I. 2. 7 these formulas are given with samnirjantu instead of punanfu ;
the formulas of the Jaim. br. are more in accord with P.Br. 1. 2. 7 : vasavas tva
sammrjantu gayatreria chaiidaad^ etc. (Jaim. br. I. 8: and 4rB. 9: 11. 3). Sayana
proposes to take punantu in our passage as a vyakhyana of 1. 2. 7, or to admit it as
a vikalpa. — Laty. I. 10. 17-19, DrShy. III. 2. 22-26; ‘With the strainer {pavitra)
he should wipe the dronakalasa off, the bottom with (the formula) :
‘ Let the Va.sus,’
the middle part with :
*
Let the Hudras’, the mouth (or upper part) with ‘
Let the
Adityas ’
According to Dhanamjayya he should with each of these three
(forrnulfis) wipe it off thrice at each service (with the first at the morning, with
the second at the midday, with the third at the afternoon-sorvice), according
to ^andilya with all (the three) at each service, according to some with all (the
three) the bottom, the middle and the upper part or (in revor.scd order) the upper
part, the middle and the bottom.
8. The daemoniac Svarbhanu struck the sun with darkness the ;
Gods did not discern it (the sun, hidden as it was by darkness) they re- :
sorted to Atri Atri repelled its darkness by the bhasa'. The part of
;
the darkness he first repelled became a black sheep, what (he repel-
led) the second time (became) a silvery (sheep), what (he repelled)
the third time (became) a reddish one, and with what (arrow) ^ hb
.set free its original appearance (colour), that was a white sheep ^
1 bhdsena; probably hero also (as below, XIV. 11. 14) the saman grame-
gcyagana XIII. 1. 5 is meant, although Sayana does not say it. After all,
8
;
114 THE BBIhMANA of TWENTY FIVE CHAPTERS.
Hopkins (Transactions Conn. Acad, of Arts and Sciences, vol. XV, page 35) may
be right in assuring that bhasa originally meant lightening and that the
sheep ' ’
may originate in an old error, krsnavir having been taken as krma avir instead of
krma avir. The three kinds of sheep in the Jaim. br. are krsna, dhumra and
phalgundm
The fern, yaya is somewhat doubtful T suppose that isuna is to be supplied.
2 ;
Sayana interprets yena prayogena. If my interpretation is right, we have to
:
imagine Atri as shooting with arrows towards the sun to drive away the daemon
of darkness.
3 There are many parallels to this myth, which are collected by Oertel in
J.A.O.S., Vol. XXVI, page 191. The chief are (besides Jaim. br. I. 80, 81) TS.
11. 1. 2. 2, Maitr. S. II. 6. 2 : 48. 11, Kath. ^ftl. 13 : 175. 1. In these texts the
fourth time an avir va/^d springs from that which the Clods had cut forth from the
sun’s adhyaathdt (‘ upper bone " cranium ’
?).
9. Therefore the strainer is white the soma is clear
(Mra) : for clear (soma’s) congruity’s sake.
1 On the strainer, made partly of white wool. cp. C. H. § 124, note 8, § 130,
note 4.
10. (At a sacrifice) of one whom he (the Chanter) hates, he
^ ^ with
should make the two strainers {pavitra) (partly) of those colours ;
a bad lot, with darkness be smites him, for darkness is black. (At a
sacrifice) of one who is dear to him, he should make it purely white ^
gold, forsooth, is light, he (thereby) brings light unto him.
^ On the two pavitras (one strainer, one purifier) cp. C. H. § 122, note 8.
2 Of those colours, viz. the colours other than white, mentioned in the pre-
ceding §.
8 asaktiSukla cp. dsaktipanam Sat. br. (Kanviya) I. 3. 1. 9, dsaktisatyam
asakiydnrtatiif ^at. br. IX. 6. I, 17, which words perhaps are also compounds. In the
KanvTya recension of 6at. hr. (IV. 6. 1. 7 ) dsaktayah answers to kevalyah of the
—
Madhy. recension. On the whole cp. Jaim. br. 1. 81 su yarn katnaycta paptyan :
sydd iti krmam asya pavitre 'pynsyet.
1 1 . Therefore they seek the Atreya by means of gold ^
;
for Atri
2
had set free its (the sun’s) light .
Cp. C. H. § 191. c,
1 tad etad atrihiranyam hriyate, Satamdnnrn.
Jaim. br. I. 80 :
ha sma purd hriyate, 'thaitarhi ydvad evakiyac ca dadati, Maitr. S. IV. 8. 3 IL 1. :
(Kath. XXVIII. 4: 158. 10): ‘The daemoniac Svarbhanu struck the sun with
darkness ; Atri detected it ; by giving gold to an Atreya he repels darkness from
himself.’
2 The first word of § 12 ahhyalrnat belongs to § 11.
VI. 6. 9.— VI. 6. 17. 115
12.
They spread out the strainer ^
;
hereby a manual performance of
the sacrifice is brought about ;
the spreading of the strainer, now, is the
manual performance (that falls to the share) of the Chanters
1 They spread the strainer over the dronakala^a, cp. C. H. § IHO and Laty. I.
10. 20, Drahy. 111. 2. 27-28: ‘having shaken the strainer they should spread it
out with its fringed part to the north [luUcinada^am also Jaim. br. J. 81) audits
central part (
where the white wool is fixed) below, with (the verse, cp. Pane. br. I,
2. 8): ‘thy strainer’; with the three verses (beginning with the words ‘ thj’^
strainer ’) according to some,’ These eke do not refer to Pafic. br. I. 2. 8 but to SV.
11. 225-227 = RS. IX. 88. 1-3. The Jaimimyas use either the tristich (Jaim. br. I.
81 and Jaim. ivs . 9 : 11. 7) or one of the three verses, each for the obtainment of
a different wish.
A
2 Otherwise it are the Adhvaryus only, to whose share fall the manual
performances.
13. Not deprived of handicraft is he who knows this.
14. Him who does not spread out (the strainer) they cut off from
breath.
1 i.e. probably ‘
who does not stretch firmly his part of the strainer in holding
it over the dronakalaiSa, but holds it loosely, unstably.’
15. He should say to him :
‘
shivering (by fever) will thou die ’
;
he
wdll die shivering.
16. With (the formula) :
‘
Let the clear Goddess Prayer go forward
from us, as a chariot well carpentered and swift ’
^ the Udgatr addresses
the stream (of Soma running through the strainer into the dronakalasa).
1 Pane br. I. 2. 9. a.
17. ‘
For my long life become thou strained, for my glory become
thou strained ;
of earth and sky the origin ^ they know ;
let hear the
Waters that flow down. ‘Sing thou, o Soma, here as Chapiter, he ^ f^ays,
‘
on my behalf, for glory and spiritual lustre
’
1 See note 1 on Pane br. I. 2. 9.
2 These last words differ from 1. 2. 9, but they may be intended as a kind of
explanation of ayuee and varcase, and originally the yajus may have ended after
24 flgaya . — For the act de.scribed in these two §§ cp. C. H. § 131 (poge IGl, middle)
and Laty. I. 10. 21*24, Drahy. III. 2. 29-34: ‘When the stream (of soma) flows
continuously (through the strainer), the Udgatr should mutter (the formula) :
‘
Let
the clear’ (I. 2. 9 ) ; with (the words) : ‘for the reign of so and so (1. c., end), he
should (instead of ‘ so and so ’
)
indicate the name of the king who is dear to him, or
(mutter) ‘ for the reign of the king ’
or ‘ for the reign of the Sacnficer, the king,’ or
116 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
‘for the reign of King Soma.’ He should (rather) say only ‘of Somn,’ for the
brahmins have Soma (only) as their king.*
18. This, forsooth, is the Udgatr’s chanting of the Soma, that he
(Soma) is cleared (i.e. flows being cleared through the strainer); he
(thus) chants a saman at which Soma officiates as Udgatr.
19. They clear (it whilst it flows) continuously ;
they (thus) make
the sacrifice as well as the breaths continuous. Uninterruptedly they
clear it, for the continuity of the sacrifice.
VJ. 7.
(Continuation.)
1. Brhaspati exercised the function of Udgatr (at the sacrifices) of
the Gods ;
him the ogres sought to slay, but he liad recourse, with a
share {i.e offering a share), to the rulers of these worlds.
2. He sacrifices with (the formula) :
‘
Let the sun protect me from
the side of heaven, the Wind from those from the intermediate region,
the Fire from those from the side of the earth, .walia!^
3. These are the rulers of these worlds, to them he had recourse
with a share.
4. Strong by his voice is he, no injury in the assembly^ suffers
he, who knows thus.
1 mdasifum drtlm archati, an expression not occurring elsewhere, as far as I
see, and unexplained Vjy Say ana,
5. The Voice went away from the Gods ;
the Gods addressed her ;
siie answered :
‘
I am shareless ;
let me have a share.’ ‘
Who could
make a shaie for thee?’ ‘The Chanters’ she said. It are the
Chanters wlio make a share for the Voice.
6. He should sacrifice to her (muttering) :
‘
Bekura by name art
thou; acceptable to the Gods; homage to the Voice! Homage to the
Lord of the Voice ! 0 Goddess Voice, what from thine (voice) is most
sweet, therein place me. To Sarasvatl nmlta!'
1 On this and the preceding §§ (Pane. br. I. 3. 2 and 1) cp. C. H. 13t. c, page
170 and Laty. T. 11. 9, Drahy. ITT. 3. 17 : ‘Alter the Adhvaryu has sacrificed,
they should offer the two pravrta offerings in the order of their entrance (firstly
the Prastotr, then the Udgatr, then the Pratihartr) with (the formula) :
‘
Bekura
by name art thou,* ‘
Let the Sun protect me.’ — Note that in the Brahmana the
)
VI. 6. 18.— VI. 7. 12. 117
second mantra is given first, the first second ; the Sutrakaras adopt, as it seems, the
sequence of the Jaim. br. (I. 82, 83).
7. Sarasvati, forsooth, is the Voice, of her even he thereby lays
hold by means of a share.
8. (At the sacrifice) of one whom he hates, he should, whilst offer-
ing this^ oblation, think in his mind of the Voice ;
he thereby possesses
himself of his {viz. the enemy’s) Voice (power of speech).
1 The last, viz. the one mentioned in §
6. — It is not certain whether our author
intends to say, that in this case the mantra is to be muttered, or thought only.
(The o 11 t - o f - d o o r s - ^ u d .
9. They move^ towards (the place where) the out-of-doors-laud
(is going to be performed). They thereby move towards the world of
heaven.
1 See the note of Eggeling in Sacred Books of the TOast, Vol. XVI, page 299
and cp. C. H. § 134. c., Laty. I. 11. lG-17, Drahy. 111. 3. 25, 20.
10. vSomewhat .stooping they move, for up-stream from here (from
the earth), as it were, is the world of heaven^, stealing along as
it were, they move ;
the sacrifice, indeed, is of the same nature as the
deer— in order to soothe, to not terrify the sacrifice.
1 Cp. Ap. Xrr. 17. 3-4. ^stealing along, as it were, licking (their mouths),
as it wore, bending their heads, as it were, they move; for the sacrifice is as a
deer.’ The sentence pratikrdam iva hUah .svargo lokah occurs exactly so also T.S.
VII. 5. 7. 4, Kath. XXXIII. 7 : 33. 9; Jaim. br. 1. 35 :
pratihula (n. b. nob kCdam) iva
vd itah svargo lokah. — pratihula litt ‘up-stream,’ the journey to heaven being an
ascension : when one goes up-stream he ascends along the bank.
2 i,e. ‘ not making any noise with their feet.’
11. They restrain their speech ^
;
the sacrifice they thereby restrain ;
did they break the silence, they would reveal the sacrifice ;
therefore
the silence is not to be broken.
1 They speak no profane words; the muttering of mantras is not forbidden.
12. Five officiating priests^ move (towards the out-of-doors-laud),
holding on to each other ^ ;
five-fold is the sacrifice^; as much as is the
sacrifice, that they (thereby) connect together^.
1 The three Chanters preceded by the Adhvaryu and followed by the Brahman,
cp. C. H. § 134. c,Laty. 1. 11. 2-6, Drahy. III. .3. 11-13.
118 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 Cp. 6afc br. TV. 2. 5. 4. —The fivefoldness of sacrifice is proved, according to
Sayana, by the following passage of the Taitt. sarnh. (VI. 6. 11.4): ‘The nuin>)er
five is reached neither by the verse, nor by the formula; what, then, is the five-
foldness of sacrifice ? the dhanas^ the karamhha, the parivapa, the puroddaa and the
payasya (cp. C. H. § 121), thereby the number five is reached, this is the fivefold-
Sayana on IX. 5. 11. explains : the three services, the avabhr-
ness of sacrifice.* ‘
tha and the anubandhya-cow or ‘the five: *dhanah, karamhha^ payasya, pari-
vapa, purodd^a \
8 Note the word samtanvanti, which also is the typical expression to denote
the continuity of the priests in their procession to the bahispavamana (Laty. I.
11 . 2 ).
13. If the Prastotr is severed (if he lets go his hold of his foreman)^
the head of the sacrifice is severed. Having granted to the Brahman a
boon \ he himself^ is to be chosen again. He thereby restores the
severed head
’ ‘
A cow Sayana.
’
2 sa eva, the Vrastotr. 1 do not comprehend Sayana who says : sa ever
brahrnd vartavyah.
14. If the Udgatr is severed, the Sacrificor is deprived of the
sacrifice. This sacrificial rite is to be finished without sacrificial fees,
and then it is to be performed anew ;
at this (new sacrifice) is to be
given what he intended to give (at the original one).
ir>. If the Pratihartr is severed, the Sacrificer is deprived of his
cattle; the Pratihartr, forsooth, is the cattle; (in this case) his {viz.
the Sacrificer’s) entire property is to be given ;
if he does not give his
entire property, he is deprived of his all
1 With the last three §§ cp. the rules of Ap. XIV. 20. 3-0, Katy. XXV. 11. 7-9^
which these two authors have apparently taken from our Brahmana. Cp. also
Upagranthasutra I. 0 and Atharvaprnya^cittasutra IV. 5: hahispavamdnam cet
sarpatdm prastotd vicchidyeta, brahmane varam dattvd tatas tarn eva punar vrnlydd ;
yad udgutd vicchidyeta, sarvnvedasadaksmena yajnena yajetaivam sarvesdm vicchin-
ndridm sarpatam ekaikasmin kurydt.
16. The Adhvaryu bears the prastara (bunch of grass)
1 Cp. C. H. § 134.C (note 13).
17. The bunch of grass is the Sacrificer^; he thereby bears the
Sacrificer to the W'orld of heaven
^
A common equation, see e.g. Sat. br. I. 8. 3. 11.
;
VI. 7. 13.— VI. 7. 24. 11 ^
2 The moving to the bahispavamana is equal to an ascension to heaven, ep.
VI. 7. 10.
18. The sacrifice, having taken the form of a horse, went away
fiom the Gods ;
the Gods brought it to a standstill by a bunch of grass ;
therefore a horse being wiped with a bunch of grass, is pleased. That
the Adhvaryu bears the bunch of grass, is for soothing, for not terrify-
ing the sacrifice.
19. Prajapati created the domestic animals; these, after being
created, being hungry, went away from him. He presented them a
bunch of grass as food ;
they turned toward him. Therefore the
Adhvaryu must wave slightly the bunch of grass for the animals
turn to a (stalk of) grass that is being waved (before them).
I Cp. e.g, Baudh, VIII. 8 : 212. 16, Ap. XIL 17. 4, Man. ^rs. II. 3. 6. 4.
20. Cattle will turn to him who knows this b
1 The Saci'ificer being equal to the prastara (§ 17).
21. He should chant after putting down the bunch of grass (on the
ground), to prevent the sacrificial substance from being spilth
1 The prastara bunch usually is laid down on the vodi (6at. br. 1. 3. 3. 3) and
on it afterwards the havis (the ajya or puroda^a) is deposited (see e.g. 6at. br.
I. 3. 4. 14).
22. But (in doing so) he holds the Sacrificer away from the world
of heaven
1 The prastara bunch, being the Sacrificer, is, by this act, lowered and
put down on the ground, the earth.
23. He (the Udgatr) should chant whilst touching (it) with his knee ;
thereby the sacrificial substance is not spilt by him nor the Sacrificer
held away from the world of heaven
1 The prastara rests with one of its ends on the ground (and the havis is not
spilt), with its other end the Udgatr touches his knee, so that it points to the sky.
Is this the meaning ? As to the acts described in § 16 sqq. cp. Laty. I. 12. 1-2,
Drahy. 111. 4. 16-17 (C. H. § 134.C) : * (When the Chanters are seated on the astava),
the Prastotr, who has received (from the Adhvaryu) the prastara bunch, says :
**
Brahman, shall we chant, Pra^Sstr ? ” and hands it over to the Udgatr with it ;
he should touch the calf of his right leg and * yoke ’
the laud with (the formula)
‘with Agni’s brilliancy’ (Pane. br. 1. 3. 5).
24. They chant the out-of-doors-laud having looked towards the
catvala. Here, forsooth, yonder sun was (once) (placed) by means ;
120 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
of the out-of-doors-laud the Gods bore it to the world of heaven In
that they chant, having looked towards the catvala, they bear the
Sacrificer to the world of heaven.
1 Cp. Laty. I. 11. 18, Drahy. IIT. by the Jaimimyas the looking
3. 27;
towards the catvala is enjoined to the Sacrificer only. The corresponding passage
of the Brahmana (I. 87) runs :
*
The sun (originally) was here on earth on the
place of the catvala and yon (in the sky) was the fire. The Gods, being afraid
lest it (the fire) burn down all, said : ‘This (fire) will burn down all, let us make
these two change their places.’ By means of the (first) three verses of the
out-of-doors-laud they raised it (the sun) from here, by means of the three
(following verses) from the intermediate region and by means of the (last) three
they made it ascend heaven. . . The Sacrificer whom they wish to reach the world of
heaven, they should, before beginning the chant, cause to look towards the
catvala ’.
— Sat. br. TV. 2. 5. 9 ; airct ha va asav agra aditya asa.
VI. 8.
(The out-of-doors laud, continued.) -
1. ‘
He, in truth, can only be said to offer the sacrifice,’ it is said,
at the })eginning of whose sacrifice they put the viraj ^ in.’
1 The metre of ten syllables, cp. § 3.
2. They chant nine (verses), the Aim-sound is the tenth, of ten
syllables is the viraj ;
they (thereby) put in the viraj at the beginning
of his sacrifice.
3. They chant nine (verses) ;
nine are the vital airs^; they make
thrive Ins vital airs; the Aim-sound is the tenth; therefore the navel,
being unpierced, is the tenth of the vital airs^.
^ Thus also 6at. br. T. 5. 2. 5 ; cp. note 1 on VT. 2. 2.
2 This seems to be the only passage, where the navel is reckoned as a prana ;
elsewhere (e.g. in the well-known mantra : prdndndm granthir asi) it is called the
knot of the vital airs.
4. They chant nine (verses) : the Adhvaryu at the morning
service draws nine (soma) draughts ^ ;
these they thereby strain, the
vital airs of these they let loose
1 Viz., the grahas which precede the out-of-doors-laud.
2 What is the exact purport of these last words ?
5. The Aim-vSound is Prajapati^, the (verses) of the out-of-doors-
laud are women By holding, after the sound him has been made, the
VI. 8. 1.— VI. 8. 11. 12f
prastava, he effectuates a copulation even at the beginning of his (the
Saorificer’s) sacrifice, in order that he (the Sacrificer) may procreate.
I The word himkara being of masculine, the word rcah of feminine gender.
6. The him-sound is the ‘ yoking’ of the stoma ;
by holding, after
the sound him has been made, the prastava, he begins the chant with a
‘yoked’ stoma
7. The Z^m-souiid is the sap of the samans ;
by holding, after the
sound him has been made, the prastava, he begins the chant after
moistening^ these (viz ,
the verses of the out-of-doors-laud) with sap.
I ahhyudya, Sayana : abhivandanam krtval It is certainly the gerund of
abhyunatti.
8. With regard to the wild animals they chant this out-of-door>-
laud ;
they chant verses of one form ^
;
therefore the wild animals are of
one colour.
1 They arc all addressed to one deity : Soma.
2 Of grey colour ? Or has the word rupa a wider sense ?
9. They chant them thitherward (right off, i.e, without any return-
ing, without any repetition) Therefore (the cattle) begets tliitherward ^
and disperses thitherward.
1 This alludes to the position in which the copulation of the animals comes to
pass, in opposition of that of men samyaheo bhvtvd dvipadu ref ah sincanti, Ait. hr.
;
11. 38. 5.
11.
2 Viz. to the meadow, cp. TS.V. 2. 5. 4: tasmut paraflcah jya&avo vitisthante
pratyanca avartante.
10. On the open ^ they chant ;
therefore the wild animals ^ live
on the open
1 On a not enclosed spot, in contrast to the other lauds, which are all held m
the (enclosed) sadas.
2 With regard to which (see § 8) the bahispavamana is held.
3 Litt. :
‘ are not enclosed.’
Out of doors they perform the laud, in-doors^ they perform
the subsequent recitation^; therefore they consume the (wild animals,
the game) that have been brought to the village®.
1 Within the sadas.
2 The Hotr and his assistants recite their ^astras within the sadas.
3 After the ^astra the rests of the Soma-cups are consumed within the sadas.
;
122 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
12. In view of the domestic animals, forsooth, they chant the
ajyas^; they chant verses of various forms therefore the domestic
animals are of various forms (colours).
1 The ajyalauds, cp. VII 2. 6.
2 As they are addressed to different deities (Agni, Mitra-varuna, Indra,
TndrSgni).
13. They chant (them, viz. the ajyalauds) constantly returning ^
therefore the cows, having gone forth to freely roam about (on the
2
meadows) ,
do return.
1 i.e. repeating : the ajya-and prsthalauds are chanted on three verses, which
are repeated in various ways, see chapters 2 and 3 and for our passage VIT. 2.
e end.
2 For pretvan cp. Acta Orientalia Vol. V, page 252.
14. On an enclosed (space) they chant (them i.e. the ajyas) ;
there-
fore the domestic animals live on an enclosed space.
1 Within the sadas: ajtfany antahsadasam skwafiti, Jaim. hr. I. 106.
15. In view of yonder world they chant the (verses of the) out-of-
doors laud ;
o n c e only for these is made the 7^m-sound and they are
thitherward directed (not repeated), for yonder world is once and for all
away from here ^
There is no return from yonder world
1 : once and for all they depart from
hence thither {unde nefas redlre quemquam f) cp. the well-known phrase : sakft
paraficah pitarah.
16. In view of this world (the earth, earthly existence) they chant
the ajya(laud)s ;
they chant them constantly returning ; therefore this
world is again and again returning
1 The creatures procreate themselves constantly.
17 ‘Thitherward directed are the vital airs of those it is said,
‘
who chant the (verses) of the out-of-doors-laud thither directed’ {i e.
without repetition, straight off). He should (therefore) chant as last
(verse) one containing (the word) ‘
hither ’
^ for the retainment of his
vital airs.
1 If the vital airs do not return into the body, death needs must follow.
2 SV. II. 9, finishing : agmann rtasya yonim a.
—
VI 8. 12. VI. 9. 5. 123
18. ‘They, forsooth, vanish from this world,' it is said, ‘
who chant
the (verses) of the out-of-doors-laud thither directed' ;
he should chant
the last ( verse) with the sounds {i.e. after the manner) of the rathantara
the rathantara is the earth he thereby retains a firm support on
the earth.
1 Cp. Laty. I. 12. 10-11, Drahy. Ill 4. 24-25: ‘the last verse, which has the
pectiliarities of the rathantara, dismisses not its him-sound {i.e. instead of hum a,
the pratihara of the bahispavamanastotra, cp. C.H. § 14, note 36, onlyhum
is chanted); the four syllables after the prastava of this verse he should replace
by a stobha ’
viz. (cp. Laty. VII. 11. 6) by the stobha bha. The prayogas consult-
ed by me (see C. H. § 134 g, page 179) take no notice of this peculiarity. The
peculiarities to be ob.servod at the chanting of the rathantara are treated below,
VII. 7. 9, sqq.
2 That the rathantara is equated to the earth and the brhat to the sky, is
common in the Brahmana literature, see e.g. 6at. br. I. 7. 2. 17.
VI. 9.
(The verses of the out-of-doors laud.) -
1. (The tristich beginning) ‘Sing ye, o men, unto (upa) him ' ^
he should take as opening one for one who is desirous of a village
1 SV. 11. 1.3=RS. IX, 11. 1-3.
2 i.e. of the supremacy over the inhabitants of his village.
2. The men ^ are the village belonging
‘
*
to the Gods, he (thereby)
drives unto (upa) him a village
Mentioned in the verse.
2 i.e. he subjugates to him the inhabitants of the village.
3. The food is ‘
unto ' (upa) ; food he drives unto him.
4. (The tristich beginning: )
‘Unto (upa) the born active'^ he
should take as opening one for one who is desirous of offspring.
1 SV. II. 6S6-687=RS. IX. 61. 1.3-15.
5. The offspring is ‘
unto '
(upa) ;
this by the word ‘
born '
he
produces
1 On §§ 4-5 cp. the Ksudrasutra (I. 1, n* 2): ‘for one who is desirous of
offspring the stotriya (tristich) is the one (beginning) : ‘ unto the born active ’
; the
Brahman’s chant (the third prsthalaud) is the first janitra melody composed on
‘not you in the least even (SV. I. 241 =RS. VII. 59. 3) (the melody of gramegeya
’
VI. 2. 18) chanted on the verses of the naudhasa (SV. II. 35-36); the vinuii, from
124: THE brIhmana of twenty five chapters.
the Hot? pr^tha (atotra) onward, is the middleleaa seventeenfold stoma (Paftc. br.
II. 10 and cp. especially II. 10. 3) ; the rest is similar to the Jyotistoma.
6, 7a. (The tristich beginning) *
Be thou clarified for the weal of
our cow '
^ he should take as opening one in a year in which the Great
God^ slays his cattle.
1 SV. II. 3, 2, l=RS. IX. 11. 3, 2, I see note on § 9.
2 Rudra.
76. By (the words): ‘be thou clarified for the w^al of our cow’
he heals his quadruped (s).
8. By (the words), ‘for the weal of our people’ (he heals) his
biped(s), ‘for the weal of our runner’ (he heals) his one-hoofed
animal(8).
9. Smeared with poison, forsooth are the herbs in that year, in
which the Great God slays the cattle. By saying :
‘
for the weal, o King,
of our herbs ’
he makes the herbs palatable for him ;
both kind of
herbs ripen and become palatable for him : the kind that ripens un-
cultivated as well as the kind that ripens cultivated ^
1 On §§ 6-9 cp. Ksiidrasiltra (1. 1, no. 3) :
* in which year the Great God
slays his cattle, the opening tristich (are the verses) :
*
be thou clarified for the
weal of our cow ’
in reversed order (cp. Laty. VI. 3. 2) ; the Brahman’s chant is
the atharvana melody (aranyegeya I, 1. 23) chanted on the naudhasa verses; the
vistutis are the ascending ones (optionally, Pane. br. II. 12, or II. 15, or III, 2) ;
the rest is similar to the Jyotistoma.*
10. (The tristich beginning) ‘
Be clarified as the foremost of speech’^
he should take as opening one for one whom he wishes to become
excellent among his equals
t SV. II. 125-127 =:RS. IX. 62. 25-27.
11. By (the words): ‘be clarified as the foremost of speech’ he
brings him round to the foremost point.
12. The foremost point is excellency ;
he brings him ^ to excellency
t Read : ,4riyam evasmin dadhati.
2 On §§ 10-12 cp. Ksudrasutra (I. I, No. 4) ; * for one who desires excellency
the opening (tristich) is the one containing (the word), ‘ foremost’ ; the ajyalauds
are connected with the brhat (cp. Arseyakalpa page 33, note 3); the Hotr’s
pfstha (laud) is the brhat; the Brahman’s prstha (laud) is the ^yaita; on the
usnih-part (in the Srbhavapavamana laud) is chanted the 4rudhya; the rest is
similar to the jyotistoma.’
—
VI. 9. 6. VI. 9. 20. 125
’
13. (The tristich beginning), *
these Soma-drops have effused ^ he
should take as opening one for a plurality (of Sacrificers)
1 SV. II. 180-182 rrRS. IX. 62. 1-3.
2 Cp. note 3 on § 23 and Jaim. br. I. 94 : bahunam samyajamananam.
14. By (the word) ‘
these ’
he addresses them all ;
for (their) welfare
(their) prosperity.
1 Read rddhyai instead of rddhak
15. By (the word) ‘
these *
Prajapati created the Gods ;
by (the
words) ‘
have effused ’
(asfgram) he created (asijata) men, by (the word)
‘
Soma-drops the Fathers ;
by (the words) ‘
through the strainer ^ the '
Soma-draughts ;
by (the word) ‘
swift the laud by (the word) all
;
‘
the recitation ;
by (the words) ‘
unto riches the other creatures
1 Read pavitram iti instead of pavitra iti,
2 Sayana explains this exposition of creation by all kinds of fanciful etymolo-
gies and combinations.
16. In that (he said) ;
‘ these \ therefore all the Gods that (were) in
the beginning, (exist) even now.
17. And they enjoyed all possible prosperity ^
;
for stationary is
this word
1 Read sarvam v rddhhn ardhnuvant
2 The purport of these two §§ is not clear to me.
18. In that (he said) : ‘have effused’, therefore men are created^
day by day.
1 srjati meaning as well '
to effuse, to emit ’
as ‘
to create ’.
19. In that (he said) :
‘ Soma-drops the Fathers namely are, as
it were, the Soma-drops
1 Perhaps the author had in mind the well-known attribute of the Pitaras :
somyasah,
20. (For they are) ‘
mind ’ (only), as it were
1 Being only perceptible by the mind, not by the eye. The equation mana
iva pitardh being comprehensible, it is not intelligible how the indavah can be
compared to manas. Sayana quotes from Chand. up. (VI. 6. 4) : annamayarp hi
saumya manah, but here saumya is a vocative and has no relation to manah.
126 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
21. The prosperity enjoyed by those creatures after they were
created, falls to the share of those for whom he (the UdgStr), thus
knowing, takes this (tristich) as opening one.
22.
1
The metres, forsooth, fetched the Soma; the Qandharva
Visvavasu stole it (from them) and with it entered the water ; the Gods
sought after it, Visnu spied it in the water ;
he doubted :
‘
Is it he
(the Soma) or not ?
*
‘
He poked it with his foot and from it (from the
Soma thus poked) drops effused ;
he announced to the Deities who
stood near :
‘
These Soma-drops have effused.’ Through the out-of-
doors-laud, verily, the Sacrificer comes into existence ;
in that he chants
(as prastSva) the words: ‘These Soma-drops have effused’, he an-
nounces to the Deities the sacrifice that has come into existence^.
Just as Visnu announced to the Deities that ho had found out the Soma in
the water. On the myth of the stolen Soma ep. L6vi, la doctrine dn sacrifice dans
les Brahmanas, page 32, and below, VIll. 4. 1.
23. Deprived of prosperity and not conducive to cattle, verily, is
the morning service, for it is devoid of ida ^ by saying the idd for
; :
‘
us uninterruptedly’^ he makes the morning service provided with idd
and with cattle
1 In the chants of the morning service the finale is not, as mostly otherwise,
ida (but 5). Note the well-known equation ida vai pa6avdh,
2 Third pada of the last verse in the same stotriyatrca (cp. VI. 9. 13).
3 To §§ 13-23 refers the Ksudrasutra (I. I, n°. 6) :
* for a plurality of Sacrificers
ill a «attra) who arc not friendly disposed to each other, the stotriya (tristich
of the out-of-doois-laudl is : ‘ these Soma drops are effused ’
; the viHuti for the
prfthastotra is the saptasthitd belonging to the seventeenfold one (Paflo. br. 11. 9,
especially § 3) ; the rest is similar to the jyotistoma.’
24. (The tristich beginning) :
*
By fiercely brilliant lustrn ’
^ he should
take as opening one for a Joined group (of Sacrificers)
1 SV. JI. 4.6=RS. IX. 64, 28-30.
2 See note I on § 26.
26. (The words) :
*
by fiercely brilliant lustre ’
represent the gayatri ' ;
(the words) :
‘
by loudly sounding ’
(represent) the tristubh * ;
(the
word) ‘voice’® (represents) the anustubh®; (the words) ‘the Soma-
(draughts) (are) bright, mixed with the milk’ (represent) the jagati*.
This (verse) represents all the metres; the metres, forsooth, are a
— ;
VI, 9. 21. VI. 10. 3. 127
joined group as it were ;
by taking this (tristich) as opening one, he
makes them prosper by their own feature
1 For the gayatrf is splendour and spiritual lustre, it is said in the holy script
(Ait. hr. I. 5. 2).
2 A pun on the root stuhh in pari stobh ayantyU and tri a tub h .
3 I have rendered Icrp^ by voice * *
in accordance with Sayana hrpeti vaiinama,
and vag ghy anuatup (Sat. br. III. 1. 4. 2.).
^ The point of agreement between the jagati and the pada acmab ^ukra
gavaHrah is, according to Sayana, that both : the word jagatl and the word
gavaHrah have in common the syllable ga; for another explanation see note 1 on
XII. 1. 2.
5 ‘Feature’ or ‘nature.’
26. A joined group, verily, is devoid of courage and strength;
the metres are courage and strength ; he makes them possessed of
eourageand strength^.
1 To § 24*26 refers the Ksudrasutra (I. 1 , no. 6) :
‘ for a plurality of Sa6rificers,
who are friendly disposed to each other, the stotriya (tristich) is ‘
by fiercely brilliant
lustre’; ‘sing ye unto him’ (SV. II. 1-3) is the corresponding (tristich); the
viatuti for the prstha-laud is the aaptasthita belonging to the seventeenfold stoma;
the rest is similar to the jyotistoma.’
VL 10.
(The verses of theout-of-doors laud, -
continued.)
1. (The tristich beginning) ‘
Agni, thou purifyest the lives'^ he
should take as opening one for those diksitas amongst whom one dies.
1 SV. II. 868-870=^18. IX. 66. 19-21.
2. Unclean, as it were, are the diksitas amongst whom one dies
in that the opening (tristich) is addressed to Agni pavamana, Agni
drivesaway from them the heat (the defilement) and the wind (or
Soma pavamana) purifies them
1 Cp XVI. 6. 9, 10.
3. In saying ‘
the lives *
he puts life ^ into them who are living 2
.
1 Viz, the normal leaae of life, so that they do not die of any other cause than
old age.
2 The same matter is treated more fully IX. 8. To § — 1-2 refers the Ksudra-
sutra No. 7
(I. 1, when a diksita has died, the opening
) :
‘
(tristich) is : ‘O Agni,
thou purifyest the lives ’
except on the days at which a transposition (of metres :
;
128 THE brIhmana of twenty five chapters.
stotras and ^astras) takes place ; if he dies on (one of) the days at which a
transposition takes place, the tristich of that day ^ on which the tristich
in gay atri -metre is the opening one, is to be taken as opening one, with the
exception of the udayanTya atiratra; the rest is similar to that (day)
4 . (The tristich beginning): ‘For us, o Mitra and Varuna*^ he
should take as opening one for one suffering from a lingering disease.
1 SV. II. 13-15=51S. III. 62. 16-18.
5. Gone away are the out- and inbreathing of him, who suffers
from a lingering disease ;
Mitra and Varuna are the out- and inbreath-
ing ^
;
out- and inbreathing he (thereby) puts into him
1 Cp. Sat. br. VIII. 4. 2. 6 : prano vai mitro *pano varunah.
2 To §§ 4, 5 refers Kaudrasutra (I. 2, No. 7, 8) :
‘ for one who suffers from a
lingering disease the out-of-doors-laud consists of the tristichs :
*
for us, o Mitra
and Varuna ’ (II. 13-15), ‘
by fiercely brilliant lustre’ (II. 4-6). *
from thee, that art
being clarified, o Sage’ (IT. 7-9=]^S. IX. 66. 10-12); or the opening (tristich of
the out-of-doors-laud) is to be composed of different parts of the Veda {sambharya
cp. Introduction, Chapter II) (and to comprise the following verses) :
*
for us,
o Mitra and Varuna ’ (TI. 13), *
be clarified as the foremost of speech ’ (II. 126), and
‘
sing ye unto him, o men ’ (II. 1) ;
'
o Agni, come hither to the feast’ (II. 10-12) is
(the Hotr’s ajya-laud) ; the rathantara one (see note 4 on page 33 of Arseyakalpa)
the three other ajya-lauds are the brhat ones (see ib.) or the first two are the brhat
;
ones (the first being IT. 140-142) and the last two the rathantara ones. (In the
midday -service) on ‘
being clarified by the stream ’ (IT. 25-26) are chanted the
raurava, the yaudhajaya and the dairghalravasa (or instead of this last the udvat
prajapatya) these are ekarcas the rathantara on three (verses) (II. 25-26) the
; ; ;
byhat is the Hotr’s ppsthalaud, the trai^oka the prstha-laud of the Brahmanaccha-
tpsin, and the kaleya is chanted on ‘
have magnified Indra (II. 177-179).
they all ’
On ‘entice the withdrawing’ (II. in=RS. IX. 19. 6) the sapha (is chanted), the
firudhya on the usnih-part. He puts the two kakubhs at the end of the rathantara
(the exact meaning of these words, which recur No. 39, is not clear to me ;
probab-
ly they refer to the chanting of the rathantara on pxinanah soma dharaya). The
vistuti is the hrahmaxjatamya of the seventeenfold stoma (Pafic. br. II. 8. 2) for the
Hotr’s prsthalaud, and the ascending one belonging to the twenty-one-fold (Pafic.
II. 1 ) for the agnistoma chant. The rest is similar to the jyotistoma.’
6. (The tristich beginning) :
‘
Driving away the enemies thou art
strained, away, o Soma, the envious’ ^ he should take as opening one
for one who is calumniated falsely.
1 SV. II. 663-665 =p.S, IX. 61. 25-27. The verse is quoted here by a longer
prattka than is usual and strictly necessary, because of its tendency.
;
VI. 10. 4.— VI. 10. 12. 129
7. Envious verily are they, who calumniate falsely; these he
drives away from him.
8. By (the words) : ‘ going to Indra’s agreed place ’
he causes him
to go, cleaned ^ (of the false imputation) and fit for (taking part at) the
sacrifice, to Indra’s agreed place
1 Note the pun * putam with reference to pavaae
’
of the verse.
2 To §§ 6-8 refers the Kaudrasutra (I. 2, one who is calumniated
No. 9) : ‘for
falsely the stotriya-triatich is * driving away the enemies thou art strained on ’
;
the verses of the naudhasa is chanted as prstha-laud for the Brfthma^^aochamsin
the ^uddha^uddhlya which has a pada for nidhana ; the via^uti for the agnistoma-
chant is the *
lamp belonging to the twenty -one-fold stoma
’
(Pafic. br. II. 17, see
especially § 4). The rest is similar to the jyotiatoma.’
9 (The tristich beginning) :
‘
Be thou, a bull, strained by the
stream ’
^ he should take as opening one for a noble. The noble, forsooth,
is a bull ;
he (thereby) makes him a bull.
1 SV. II. 163-155=BS. IX. 66. 10-12.
10. By (the words) :
‘
and jovial to (Indra) accompanied by the
Maruts the Maruts being the peasantry^ of the Gods, he attaches the
peasantry to him ;
the peasantry does not desert him.
1 Or the ‘ clans, the subjects, the people.*
11. By (the words) ‘possessing thyself of all thine might’ he by
might, by courage afterwards ^ encompasses for him the peasantry ;
the
peasantry does not desert him
1 parastat the text, purastat Say ana.
2 To §§ 9-1 1 refers the Ksudrasutra (I. 2, No. 10) ;
‘
for a Sacrificer who is a
king, the opening stotriya (tristich) is ‘
be thou, a bull, strained by the stream ’
the prstha-laud of the Brahmanacchamsin is the vrsan-saman chanted on the verses
of the 4yaita, the e k a vrsa-saman, if he is a sole king. The rest is similar
to the ritual of one who is desirous of excellency see Ksudrasutra I. 1, No. 4 *
as quoted in note 2 on VI. 9. 12.
12. (The tristich beginning) Be thou, a bull, o Soma, strained
:
‘
’
after being pressed ^ he should take as opening one for one who
desires :
‘
may I fare well in the foreign country ’
1 SV. II. 128-130=^18. IX. 61. 28-30.
2 Or, perhaps: ‘may I fare well amongst men’ i.e. in the assembly; cp. the
author’s paper *
Altindische Zauberei * (Wunschopfer) note 36 on page 6.
9
130 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
13. By (the words), ‘
make us honoured among men *
he will fare
well in the foreign country
I To §§ 12, 13 refers the K^udrasutra (I. 2, No. 11): ‘for one who desires to
fare well in a foreign country, the (opening) stotriya (tristich) is ‘
be thou, a bulU
o Soma, strained after being pressed *. The rest is similar to (the ritual of) one who
is desirous of excellency ’, cp. note 2 oh § 1 1.
14. (The tristich beginning) :
‘
You both are Lords of light
’
^ he
should take as opening one for two (Sacrificers) ;
he (thereby) causes
them to participate equally in the sacrifice: he bestows^ upon both
of them the glory of the sacrifice
1 SV. II. 3 5 1 , 3 5 0, 3 4 9=^8. IX. 19. 2 , 3 , 1 . (avahpati SV., avarpatl
]^S). Originally the author of the Brahmana may have meant the Rgveda- verses
IX. 19. 2-4 and the reading svahpati may have been introduced afterwards, in
accordance with the gana.
2 arpayati.
3 To
16. §§ 13, 14 refers the K^udrasutra (I. 3, No. 12); ‘for two Sacrificers the
opening stotriya (tristich) is, in reversed order ‘ you both are Lord of light ’
;
on
‘
being clarified by the stream’ (II. 25-26) are chanted the raurava, yaudhajaya
and dfi^irgha^ravasa (or udvat prajapatya) as ekarcas; on these (verses) the first
a^vinor vrata; on ‘by fore conquest, from your (Soma) plant’ (II. -.7-49), the
4ySvS4va, the Sndhigava, the audala, as ekarcas ; on three (verses) the laet ei^vinor
vrata. The rest is similar to the jyotistoma.’
’ ^
(The tristich beginning) :
‘
The streams have flowed forward
he should take as opening one for one who is desirous of rain.
1 SV. II. 1116-1117=RS. IX. 29. 1-3.
16. By (the words) :
‘
the streams have flowed forward ^
he causes
the rain to fall from heaven ;
by (the words) :
‘
of the bull that with
vigour has been pressed’ (he causes it to fall) from the intermediate
region.
17. By (the words) :
‘
that presents itself to the Gods’ he brings it
down on the earth.
18. By means of vigour, of strength, is given forth what (after
being promised or due) is held back ;
by (saying) :
‘
of the bull that
with vigour has been pressed ’
he procures to him by means of vigour,
of strength, the rain from heaven
1 To §§ 16-18 refers the Kaudrasutra (I. 3, No. 13): ‘for one who wishes to
obtain rain the (opening) (stotriya tristich) is ; ‘ the streams have flowed forth ’
^
VI. 10. 13.— VII. 1. 1. 131
on being clarified by the stream, o Soma* (are chanted) the raurava, yaudhajaya
‘
and dairgha^ravasa (or udvat prajapatya) as ekarcas; on (all the) three (verses),
the first apStn vrata on the verses of the naudhasa as prstha laud of the Brah*
;
manacchamsin, the saubhara with hia as nidhana (cp. below, VIII. 8. 19) on by ;
‘
fore-conquest, from your (Soma) plant’, the 4yavft4va, the andhigava and the
audala as ekarcas on all three, the last apam vrata. The rest is similar to the
;
jyotistoma.’
19. (The tristich beginning) :
*
Become thou strained by this stream,
* ^
by which the cows may come hither, the alien ones, to our dwelling
he should take as opening one for one who desires that alien
cows may fall to his lot, that his dominion may obtain alien cows ;
by
the fact that this (tristich) is the opening one, the alien cows fall to his
lot, his dominion obtains alien cows
1 SV. II. 786-788=BS. IX. 49. 2-4.
2 To this § refers the Ksudrasutra (1. 3, No. 14) :
‘ for one who desires alien cows,
the (opening) stotriya (tristich) become thou strained by this stream, by which
is :
*
alien cows may come hither’; on ‘being strained, o Soma, by the stream (are *
chanted) the raurava, the yaudhajaya and the dairghalravasa (or udvat praja-
patya) as ekarcas on (all) three, the first gavam vrata on the verses
;
verily ;
:
‘
thou Shalt extol’ (SV. I. 247=11. 1073-1074=RS. I. 84. 19-20), the traika-
kubha is chanted as prstha-laud for the Brahmariacchamsin ; on ‘ by the most
sweet, most intoxicating’ (SV, II. 39-41 =RS. IX. 1. 1-3), the gayatra, the sainhita
and the satrasahiya as ekarcas ;
on (all) three the last gavam vrata. The rest is
similar to the jyotistoma.’
Seventh Chapter.
VII. 1.
(The gllyatra-saman on which the out-of-
do ors*laud is chanted.)
1. The gayatra is (equal to) these (three) worlds (earth, intermediate
region, sky) ^
;
the chant belonging to it is to be performed in three
sections for three in number are these worlds; b}^ chanting (the
gayatra) in three sections, he makes him ® equal to these three worlds.
1 Usually the gayatri is identified with the earth, the trigtubh with the inter-
mediate region and the jagati with the sky.
2 avrt is a part of the udgltha; to this Brahmana refers Laty. VII 10. 21,
according to which passage the udgltha, e.g. of S.V. II. 1, which runs in the aroika
pavamanayendave [
abhi devath iyaksate, is to be divided into three avfts in
;
132 THE BRAHMANA OF TWENTY FIVE CHAPTERS
the following manner: 1.pa2va2 manayendava 2; 2. ahhi devarh iyd 1212 3. ksato, \
Cp. also Jaim. br. I. Ill and Jaim. up. brahm. III, 11. 6, III. 39. 2 {tad etat trydvrt
tryuddnam gayaii.
3 The Sacrificer.
2. Twice he should stretch the tone, the third (time) he should
make him
I avanardati according to SSyana is equivalent to avasvarati and consists in a
lowering of the musical tone by one interval ;
probably avanardana has the same
value as the later term karsanay and especially the first kind of karsana designated
e.g. by d2y see R. Simon in his Introduction to the Puspasutra, page 519 (cp. also
C. H page 466). Now, as the him sound is always chanted thus hum d 2, it :
appears that in the gayatra-chant this avanardana takes place three times. The
ritualistic authoritieshave always been at variance about the question as to how
the avanardana is two times “ the first two sections
to be practised the first :
{dvarga=:dvrt) are to be ‘stretched’, according to Dhanamjayya in the middle ;
section he should put in two stobhas, and these are to be ‘stretched’ accord-
2
ng to Gautama, e.g. ahhi devdith iyd 1212** (see SSyana on PafSc. br. VII. 1. 2),
LSty. VII. 10. 22-24. It seems that the usual way of chanting the gSyatra is the
one recommended by Gautama, it is found in all the prayogas. The expression :
‘he should put in two stobhas may be understood, if we consider that all the
’
words of the udgitha are replaced by the syllable o, which can be considered as a
stobha.
3. In that he stretches thrice^, he thereby makes the gayatra
redundant.
1 Cp. note 1 on the preceding §. The purport of this § is far from clear
to me.
4. He who chants an unresponded gayatra^, has no firm support
the response of the gayatra is the ^im-sound.
t i.e. a gayatra without response, without pratihara.
5. It is to be thought mentally; he thus chants a responded
gayatra and gains a firm support^.
1 To this § refers Laty. VII. 11. 3-5: ‘after the retdayd (verse, Le. the first
verse of the out-of-doors-laud) he should, leaving over two syllables {i.e. before
1
the last two syllables) utter the ^im-sound : hum d 2 ; this him^sound the Pratihartr
should think mentally in the retasyd, not in the other (verses), according to
Gautama ; in the other verses (only), not in the retasyd^ according to Dhanamjayya
and Sandilya,* cp. also Laty. I. 12, 8, 9 :
* the first verse, the retasyd is devoid of
him, the other verses are provided with it *. Latyayana, then, accepts the view of
Gautama, the words of the Brahman a leaving it open to doubt; ^adv. br. II. 1. 4 :
; :
VIL 1. 2.-— VII. 1. 10. 133
na himkuryud seems to refer equally to the retasya only, op. also Jaim. br. I. 100
6.
na himkuryad, yad dhimkurydd vajrena himkarena reto vicchindyat, and Jaim. §rs.
II : 1.3. 9.
He who chants the gayatra in view of these worlds, is not
severed from these worlds; for his sake these worlds clothe themselves-
with strength (or food ‘
1 enam, ,abhi samvasatCt Sayana; enam urjannena samacchddayanti, I take
enam as governed by abhi ; samvasate 3rd pi. to samvaste.
7. He should begin softly, then (chant) louder, and then still more
loudly ^
;
thereby he chants in view of these worlds.
1 mandrarriy tdrataraniy iaratamam could equally well mean ‘
deep, higher,
highest’ (pitch of the voice), as relating to the three octaves {grdmnsy sthdnas)^
which are equally designated as mandray madhyamay tdra (Taitt. prati^. XXII. 11),
and said to reside successively in the chest, the throat and the head (ib. 10 and cp.
Naradiya iSikaa 1. 7 urah kanthah siras caiva sthdndni trlni vdiimaye)y each of
:
these sthdnas comprising seven tones.— The first third part (the first avrty the adiy
cp. ddadlta in this §) he should chant mandrena the second avrty tdrataram; the
third dvrty thratamam. Sometimes four sthanas are given: updmhiy mandray
madhyama, uttama (thus Sayana), with which compare Jaim. up. br. I. 51. 6 sqq.:
mandramy ugraiUy valguy krauficam, cp. TS. II. 5. 11, 1 krauHcamy mandram. :
8. The chant (of the gayatra) must be performed unexpressedly ‘
That which is expressed of the gayatra is terrible by chanting un- ;
‘
«expressedly he avoids what is terrible in it.
'
10.
Each
1 syllable of the verse is replaced by o, cp. C. H. §§ 178, 180.
9. The gayatra is breath ^
;
he should not take breath (whilst
chanting the udgitha), to prevent the breath from being cut off. If he
takes breath, he will die before (his time), if he does not take breath,
he lives his whole life.
t According to Sayana because there are nine stotriya-vorses in the out-of-
doors-laud and there are nine * breaths ’ {sapta Slrsanyd dvdv avdncau)y but else-
where the gayatri is identified directly with prana : below, XVI, 14. 6 and ^t. br.
VI. 2. 1. 24, VI. 4. 2. 5 etc.
If (however) he should take breath, he should take breath in
the middle of the verse: the gayatra, verily, is breath, the tone^ is
breath ;
he thereby puts breath in the midst, into his body : he lives
his whole life
^ Possibly avara here also means circumflex, cp. XVII. 12. 2. Compare the
passage, which to me is not clear, of the Jaim. br. I. 112: adinno 'ntararanyarp
; ;
134 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
navetyam,.. »etad dha vai sdmno * ntararanyam yat prastutam abhisvaritam (ms.
^bhi°) ddiyate ; avarenotpadyodgayeL
2 Cp. Jaim. up. br. I. 37. 7 : tctd; tat admna evd pratihdrdd
anavanatp geyam
anavdnanh geyam ^
tat prdno mi gdyatram
; prdnam rdhnoti, tathd ha sarvam
tad vai
ayur eti, and Jaim. br. 1. 112 yadi sdmi tdmyen, madhya rco 'vdnydt.
:
3
^
11. As nidhana ^ he should take (the word) ida for one who desires
cattle; svah,^ for one who desires (to reach) heaven; ya^ah^, for one
who desires spiritual lustre ;
dyuh for one who suffers from disease
Jiarhsi for one who exercises magic (spell for malevolent purpose)
1 Instead of the regular 5.
2 idd is equal to cattle.
3 *
Heaven.’
* ‘
Glory.’
* Long life.*
® ‘
Thou slayest ’.
7 To this § refers Laty. VII.
11. 16. sqq. Mf he desires to use any of the :
finales, that are recommended for (the fulfilment of special) wishes, he should^
according to Gautama, put them (i,e. the words, that express them) in the place of
the last two syllables, or after finishing the whole verse, e,g* abhi devdih iyaksata
1212 (instead of the syllable u) Dhanamjayya he should, without
according to
changing, chant the whole gayatra and put them in at the place of 5, for they (the
words idd, avah, etc) are intended as finales.’
12. These, forsooth, are the milkings^ of the gayatra.
1 The instruments, as it were, to obtain from the gayatra, as a milch-cow,
all one wishes.
13. Into the possession of spiritual lustre, of cattle ^ comes he, who
knows this.
1 And of heaven, long life, etc. cp. § 11.
VII. 2.
(The ajya-lauds.)
1. Prajapati, having changed himself into the sacrifice, gave him-
self over to the Gods. These did not agree together as to the prece-
dence. He said to them: ‘Run ye a race for it'. They ran a race
(djim dyan). Because they ran a race, therefore the ajya (-lauds) are
called ajyas (dj^yd).
^
VII. 1. 11.— VII. 2. 6. 13 ^
2. Indra understood :
'
Agni, forsooth, will win in the first place.
He said (to Agni) :
‘
Whichever of us both shall win in the first place,
shall share with the other’. Agni was the first to win, thereon Mitra
and Varuna, thereon Indra. Now, there was this one Hoir-fnnctioii
(still) to be won. Indra said to Agni: 'According to our agreement
this one must be shared by us two*. This is the Hotr-function conse-
crated to Indra-agni : one and a half (of the) laud belongs to Agni, one
and a half to Indra
1 The four ajya-lauds are 1, agneyam (hotur ajyam), C. H. § 55; 2. maitravaru-
nam (maitravarunasyajyam) C. H. § 160; 3. aindram (brahmanacchamsina ajyam)
C. H. 164 ; 4. aindragnam (acchavakasyajyam) C. H. § 169. In the Jaim. br. this
quasi-myth is more logically represented; here (I. 106) Agni, Mitra and Varuna,
and Indra win first, and then Indra and Agni make the agreement about the
fourth ajya that is left over athaikam anujjitam astt, tad indro \ed agnir vave-
: :
dam ujjeayatiti. so ^bravld ague, yatara dvayor idam ujjayat tan nau sahdsad
:
iti, etc.
3. Four in number are they (the ajya*lauds) with six deities ^
1 Agni, Mitra, Varuna, Indra and for the last stotra again Indra and Agnr
together.
4. In six ways disposed^ is the sacrifice; the whole of the sacri-
fice he thereby lays hold off.
1 saddhdvihitahf cp. tridhdvihitah {* tripartitus'). Probably wo are to under-
stand : the agnistoma-catustoma (comprising three services), the ukthya, the
sodaiin and the atiratra.
6. All the ajya-(lauds) are 8vdra^\ this is a sameness^; they
chant (verses) addressed to different deities®: for the sake of taking
away the sameness.
1 i,e. provided with svarita ; having at the end ,
as all gayatra-chants have,
111
a final ending on 346, op. R. Simon, Puspasutra page 626, in voce svdra.
2 Why the sameness, the jamiivam, is unfruitful, is made clear by the following
passage of the Jaim. br. (I. 300) ;
‘ Devoid of pairing and offspring is the sameness,
just as when two men two women were lying together, neither the two men
or
would bring forth any child, nor the two women, if they did not get a copulating
partner. That, on the other side, which is devoid of sameness, is a copulation, a
generation ’. Moreover, the consequence of sameness is yataydmatvam !
2 Cp. Jaim. br. I. 106 : tad dhur :
yad djydni sarvani samdnanidhandni^
kendjdmi kriyata iti.
136 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
6. In view of the domestic animals they chant the ajya (-lauds)'.
They chant (them) constantly returning^ ;
therefore they (the animals,
the cattle) beget thitherward * and are bom hitherward ^ ;
therefore also
they (the cows), having started to the (meadows), return
1 Cp. VI. 8. 12.
2 Cp. VI. 8. 9.
3 Cp. VI. 8. 9.
* The young ones, being bom, come hitherward out of the womb.
‘ ’
5 Cp. VI. 8. 13.
VII. 3.
(The midday-pavam ana-laud.)
1. The midday-service is purified' by the following:
1 This must mean; ‘the midday-service is brought about’ or ‘the midday-
pavamana-laud is held.’
2. by three metres ' and five samans
1 Gayatri, brhatl, tristubh, cp. Introduction to Araeyakalpa, page XXIV
and Ait. br. III. 17. 4 ; mtsu va atra gayatrlm stuvate Patau brhatiau Harm tna^upau,
2 GSyatra, amahlyava, raurava, yaudhajaya and au6ana.
3. By chanting the midday pavamana (-laud)' they strain the
inidday-pressing.
1 i.e, the first laud (stotra) in the midday -service.
4. The (samans used) at the midday -pavamana (-laud) are (equal
to) a 1 1 the samans (of the whole midday-service).
5. (They are) the gayatra (saman), the saman with finale,
the one d e v o i d of finale, the one with ida as finale
1 With finale (atauae) is chanted the amahiyava (gramegeya XII, 2. 13);
without finale proper the yaudhajaya (gram. XIV. 1. 36) and the au4ana (gram.
XV. 1. 32) with ida as finale the raurava (gram. XIV. 1. 36). In the same way
;
the rathantara or hotuh prsthastotra (aranyegeya II. 1. 21) is chanted with finale
iaa); the vamadevya or maitravarunasya prsthastotra (gram. V. 1. 26) is chanted
without finale (cp. V. 2. 4), likewise the naudhasa (grSm. VI. 1. 37) or brahmanah
prsthastotra is chanted without finale; the kaleya or acchavSkasya prsthastotra
Igram. VI. 2. 7) is chanted with idd as finale.
6. In chanting the midday-pavamana-(laud) they chant a 1 1
the samans (of the midday-service)'.
1 See note I on the preceding paragraph.
VII. 2. 6.-— VII. 3. 15. 137
The pavamana (-laud) is the trunk of the service, the gayatri
7.
(metre) its mouth
is the gayatra (sSman) is the breath in chanting
; ;
the gayatra on the gayatri (metre) they put the breath into the mouth
(of the sacrifice).
8. These metres^ are the out- and in-breathing^: the gayatri is
the out-breathing, the brhati is the through -breathing, the tristubh is
the in-breathing ;
that they chant with these metres is for the conti-
nuity of the out- and in-breathing.
1 Cp. § 2.
2 Elliptic for out-, through- and in-breathing, as appears from what follows.
9. These metres are (equal to) these worlds : the gayatri is this
world (the earth), the brhati is this middle (world), the trisWbh is yonder
highest (world). That they chant with these united metres is for the
continuity of these worlds.
10. If another metre were to come in between them, he would
disjoin these worlds
1 Read vyaveyad imamllokan.
11. Having chanted a gayatra, they chant a saman with
finale The gayatra is the earth thereby an abode is made on the
;
earth (for the Sacrificer)
I The amahiyava of the ordinary agnistoma, see note 1 on §
5. —Besides
‘
finale nidhana means also residence, abode "
12. Were they to chant at the beginning a (saman) without finale
the Sacrificer would be deprived of abode.
1 * without finale without abode \
13. They chant a (saman) with finale; the gayatri is strength, the
finale is strength ;
by strength he (thereby) augments his strength.
14 With a (saman) having (the word) ida (as finale) ^ they com.
menoe the brhati (part) (of the laud).
1 The raurava of the ordinary agnistoma, cp. note 1 on § 5.
15. Ida is cattle \ the brhati is cattle in the cattle he thereby
puts cattle.
1 ida is one of the names for cow, Pane. br. XX. 15, 6; 6at. br. IV. 5. 8. 10.
2 harhatah pasavah^ Sat, br. XII. 7.2. 16,
;
138 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
16. (Moreover,) on the brhatl most of the samans are (chanted).
17. On it' (is) also (chanted) a (sSman) with three finales
1 On the brhatl part.
The yaudhsjaya in the ordinary agnistoma ; it has no finale in the proper
sense, viz. no finale which is added to the words of the verse (such as idS, hU,
3 5 3 5
etc.), but three parts of the verse itself are taken as nidhana {»a2348i; da2348l;
3 5
nyd345yah, etc.) see C. H. § 178h, page 281.
18. The middle world, forsooth, is the least strong' (of the three),
as it were ;
to it thereby an abode is procured.
^ The antarikaa (being identified with the tristubh, see § 9) cannot stand of
itself, but is supported on both sides by heaven and earth, and thereby the least
^trong of the three ! It now gets three nidhanas, three resting-places.
19. There is a (saman) with three finales ;
three rents there are in
the services these are covered by it.
1 In the morning-, midday- and afternoon -service of the Soma-feast. The
purport of these words (cp. Jaim. br. T. 304: atho trini yajHasya chidrdni
dve apidhattasya (?) dyatana ekam bhavati) was not certain to the ancients; they are
discussed in the Nidanasutra (II. 11) : atha khalv aha trini savanandm chidrdni tdni
tendpidhlyanta iti ; katamdni chidrdnlti 1 pavamdnd ddevatd 8tutaya8y tdni chidrdnlty ;
athdpy antarena pavamdndm4 cdvartini ca havirbhih pracarantiy tdni chidrdnlti. The
text ot the first explanation is doubtful (Say ana differs, as he reads :
pavamdna-
devatdstutayas) and to me unintelligible; probably the stotras beside the pava*
mSnas are intended ; the second explanation is clear : the author refers to the
savanlyapurodS^as which follow after each pavamSnastotra (cp, C. H. §§ 143, 186,
344).
20. There is a (saman) with three finales ; three are these worlds
in these he (thereby) obtains a firm support.
21. There is a (saman) with three finales ;
by means of the (saman)
with three finales the midday-service becomes firmly established ;
if
there were no (saman) with three finales, the midday -service would
not be firmly established.
22. The finales are of two syllables ', the Sacrificer is a biped ;
he
(thereby) instals the Sacrificer in the sacrifice, in cattle.
1 Cp. note 2 on § 17.
23. A (saman) devoid of finale is at the end {ix. is the last of the
;
vn. 3. 16. —vn. 3. 29. 139
tnidday-pavamana-laud) to prevent (him) from falling across the world
of heaven.
1 The au^ana in the ordinary agnistoma, cp. note 1 on § 5.
24. If it were one with finale, he would expel the Sacrificer from
the world of heaven
1 A highly casuistical reasoning ! We would expect that the last chant was
one provided with nidhana, the nidhana being an abode, in order that the SacriBcer
might abide in heaven ! But the author of these Brahmanas had to reckon with
the facts, and one of these was that the last saman is anidhana. He now apparent-
ly seeks to explain this difficulty by assuming an etymological (and therefore, for
one of his time and views, real) connection of nidhana with nirhanti Sayana’s !
attempt to explain this passage is unacceptable he thinks that, the nidhana being ;
a firm footing the earth, containing food and cattle), the Sacrificer having gone
(t.e.
up would be tempted to return to earth (read in the commentary
to heaven,
svargdd imam eva lokam instead of svargddikam eva lokam). But note ati in anati-
pada of the preceding §.
’
25. It is *
circuraflected
5
1 smra, i.e. at the end, provided with the paddniisvdra, ending : ntd636yi,
cp. R. Simon, Puapasutra page 521 in voce, Sayapa a saman which ends with
:
‘
a svarita tone on the last vowel, is called svdra nowhere more than four endings
of a saman are met with : the svara^ the finale, (the word) idd, (the word) vdg \
26. By means of the tone (svara)^ food is offered to the Gods
towards the end; he thereby offers, by means of he tone, food to the
I
Gods towards the end.
t svarena a double entente ; meaning here besides ‘
tone *
also the (loud) voice,
viz. such a word as avdhd or vaicdsa^ at the end of the offering verse, the ydjyd
in which an oblation is consecrated to a deity.
27. The ga 3^atra (saman) is at the beginning, the circumflected one
at the end.
28. The gayatra is breath, the tone is breath ;
he thereby puts
breath in at both sides ;
therefore animals have breath at both sides
1 The prana is exhalation, the apana inhalation, but also the wind in the
belly. Or are we to think of the two ears, which equally are reckoned among the
pranas ?
29. Because the gayatra is at the beginning, the circumflected
(saman) at the end, therefore he starts^ by means of out-breathing
and gains firm support through ^ in-breathing
140 THE bbIhmina of twenty five chapters.
1 praiti i.e. he begins, cp. XVIII. 8. 16 and Sat. br. XII. 2. 4. 16: udanena
hy tidyanti.
2 Read apdnena instead sf apdne {?).
3 The rules laid down in this khanda, especially in §§ 11 sqq., are of great
importance for the identification of the samans in general. They seem to agree
with the ample prescripts of Jaim. br. I. 299 sqq. Here four kinds of samans are
distinguished regarding their ending 8vdrdn% nidhanavanti, ailani and rksamani
,
cp. Say ana on Pafic. br. VII. 3. 25, where, instead of the last group the meaning (
of rksama is unknown to mo elsewhere, I. 307, the rksamam is declared identical
;
with 8vdra cp. the St, Petersb. Diet. s.v. rksaman), are given the samans ending on
;
’
the word vak. These rules intend, apparently, to prevent jdmitvay sameness *
(cp. note 3 on VII. 2. 5). Further, we learn from the Jaim. br. (I. 311) the follow-
ing important rule, which, as it seems, is also observed by the other Samavedists,
that the places for inserting in, or taking out from, the prakrti {i.e. the schema of
the normal jyotiatoma) those samans which must be added or taken out
in order to obtain the required number of stotriya-verses, are : the gayatrl, the
brhatr, and the anustubh-part. In each sacrifice, therefore, only one saman i
chanted on the tristubh, the kakubh, the usnih and the jagatl. Jaim. br. I. 311
runs :
‘ three bellies, forsooth, has the sacrifice : the gayatrl, the tristubh and the
anustubh, here they insert, hence they take out, just as man is filled in the middle
(the stomach) or hungers (in the middle) ,
but the other stotras are not liable to
alteration, just as the other members of man are not altered (by hunger) ’. The
Jaim. br. in the same book gives some more rules, the exact understanding of
which would without doubt provide us with much more data to identify the
samans that are to be applied one of these rules (I. 307) is that, where three samans
;
are applied, they should be taken in this order': first the ailaniy secondly the svaram
and thirdly the nidhanavat.
VII. 4.
(The metres used in the midday-pavainana-
laud.)
I The midday-service is that part of the sacrifice, which is con-
ducive to heaven, the pavamana (-laud) (is that part) of the midday-
(service), (which is conducive to heaven), the brhati (part) is that part
of the pavamana (-laud) (which is conducive to heaven) ;
the sacrificial
fees, being given at the chant of the brhati (-part)^ are thereby given
on the place of the world of heaven.
1 This statement
(cp. Ait. br. HI. 25.3 tasmdn madhyandine daksina myante :
and cp. Kath. XXIII. 10: 86. 11, Maitr. Samh. III. 7.3: 77-12, TS.
tristubho loke,
VI 1.6. 3) must not be taken too literally, for the daksinas are never given during
the madhyandina pavamanastotra, but after its completion, cp. C. H. § 17S
(pav.), § 191 (daks.).
— —
VII, 4 . 1. VII. 4 5 . . 141
2. The Gods said to the metres : ‘Through you, let us reach the
world of heaven *. They employed the gayatrl, through it they did not
reach it. They employed the tristubh, through it they did not reach
it. They employed the jagati, through it they did not reach it. They
employed the anustubh, through it they nearly^ reached it. They
now squeezed^ out the essences of the quarters and added (these
essences as) four syllables to the anustubh ; that became the brhati, by
means of it they reached these worlds
1 Read tay^lpakad iva and cp. Delbriick, Albind. Syntax, page 113.
2 prabrhya, pun on brhati.
3 We expect rather ‘
the world of heaven *
cp. XVI. 12. 7. -Cp. ^at br. III. 5.
1 . 9 : brhcLtyd vai devah svargam lokaifi samaSnuvata.
3. ‘
Verily^, it is the brhati through which we have reached these
worlds* (they said) and so the brhati (‘great one’) has its name.
I marya{h) cp. note 3 on IV. 10. 1.
4. What they had added ^ to it {i.e. to the anustubh, from which
resulted the brhati) was the cattle ;
the brhati, forsooth, is cattle ;
in
that the sacrificial fees (the cows) are given at the chant of the brhati
(part), they are thereby given on their own place
1 When the Gods squeezed out the quarters, § 2.
2 Cp. 6ab. br. XII. 7. 2.15 : barhatah paSavOy brhatyaivasmai pa^iun avarunddhe .
For §§ 2-4 cp. Jaini br. I. 120 Three metres convey the sacrifice gayatrl, tristubh
:
‘
:
and jagati after these the anustubh is joined in by means of it the Gods wished
; ;
to reach the world of heaven by it they did not reach it they added to it (to
; ;
the anustubh of 32 syllables) the four (kinds of) domestic animals : cow, horse,
goat, sheep, and in this manner got Having got there, they said
to heaven. :
*a great one {brhati), forsooth, has this one been, through which we have reached
this ’. Hence its name * brhati ’.
5. As to what they (the theologians) say :
‘
There are other
metres which are larger, why is it called brhati (‘ the great one *) *
?
(one could answer) :
‘
This one, indeed, and none of the other metres,
reached these worlds. The seven metres, which increase by four
(syllables), each ^ pass over into the brhati * ;
therefore it is called
brhati *.
I The gayatri of 24, the uspih of 28, the anustubh of 32, the brhati of
36, the pankti of 40, the tristubh of 44 and the jagati of 48 syllables.
142 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
2 Taking together the gSyatrl and the jagati we obtain 72 syllables, the
double of the byhatl ; the same is the fall with usnih and tristubh, with
anustubh and pahkti. To this passage KStySyana refers in his Upagranthasutra
(I. 1) : aapta caturuttaranUi, guyatrijagatyau dve hrhatyav, umiktristubhau ca dve,
pafyktyanus^ubhau {ca dve), saiva (the brhati itself) aaptami.
6. As to what they say :
‘
The morning-service is gayatrl-like,
the midday-service is tristubh-like, the afternoon -service is Jagati-like,
for what cause do they chant at midday the brhati (part) ’
?
7. By means of the out-of-doors-laud, forsooth, the Gods carried
the sun to the world of heaven; but it (the sun) could not hold itself
(there) ;
they then fixed it at midday by means of the brhati ;
there-
fore they chant at the midday (-service) the brhati (part), for it is this
(metre) that props up the sun at midday
1 Cp. Sat. br. XII. 8. 8. 24 : brhatyarp vd asdv ddityah Sriydm pratiathdydm
pratiathitaa tapati.
With whichever of the metres they chant at the midday-
8.
service, these all amount to the tristubh (or: pass into the tristubh ‘
‘
become equal to the tristubh')^; therefore they do not depart from
the tris^bh : the midday-service,
1 This passage is treated by Katyayana in the Upagranthasutra (I. 1) :
yair w
kai^ ca chandobhir iti; aaatis triatubhaa ; tdadrh aiddhia: trayoviihaatir gayatryah,
pancacatvdriMatam brhatyo, dvdda^a kakubha4 catasrbhir gdyatrlbhia, td brhatyaa ;
talji aaptapaficdiatam ; tdvanty akaardni gdyatryaa ; taia tda triatubhaa ; tiaraS
cauSane, which means : ‘
as to (the words of the Brahman a) :
‘ with whichever of
the metres (they chant)’ : there are sixty brhatis in the whole midday -service ;
these are attained (by the following reckoning) ; there are 23 gayatrls (the
gayatra and amahtyava yield 6,and the second prsthastotra 17 gayatrls, together
23); 46 brhatis (the raurava and yaudhajaya of the madhyandina pavamana,
consisting each of 3 brhatis, yield together 6 brhatis; the first prsthastotra (con-
tained in the first viHdvaa of each parydya) yield 5 brhatis ;
the third prstha and
the fourth prstha comprise each 17 brhatis: 6-1-64-17 + 17=45); the twelve
kakubhs (left over from the first pfstha in the two last paryayaa, see 0. H., page
308) together with 4 (of the) gSyatrls (mentioned first) yield (12 x 28=336 + [4
432
X 24=] 96=432; -r7r=12) (12) brhatis; (46 + I2=)57 brhatis (on the whole); by
3o
the fact that the (remaining 19) gayatris contain the same number {viz, 67)
of pSdas (3 X 19), they are also equal to tristubhs, and lastly, the au4ana (in the
mSdhy. pavamSna) has 3 triftubhs ; that makes 60 tristubhs (for the whole
midday -service)
:
VII. 4 . 6. —vn. 5 . 6. 143
VII. 6.
(The samans of the midday-pavamana-laud.)
1. Prajapati desired: ‘May I be more (than one), may I be
reproduced He was in a languishing and unhappy {amahiyamdnah)
state ;
he saw this amahlyava ^ (melody) ;
by means of it he created
these creatures ;
these, being created, were happy (amahlyanta) ;
because they were happy, therefore it is the amahiyava^.
1 The first chant after the gSyatra in the midday -pavamSna-laud, viz.
gramegeya XII. 2. 13 composed on SV. I, 467, i.e. S.V. II. 2 2, 23, 2 4=p.S.
IX. 61. 10 , 12, 11; the VSj. Sarah. XXVI. 16-18 has the same sequence of the
verses as SV.
2 A fanciful etymology, made pour ‘ le besoin de la cause ’
; the meaning of
amahiyavam sama is :
‘ the chant of (the seer) Amahiyu *.
2. These (creatures), being created (by him, or ‘
emanating from
him ’
)
went away from him ;
(through the words) :
‘
the earth took
(it) that was^ in heaven’ he took their vital airs and, their vital airs
having been taken (by him), they returned to him ;
(through the words)
‘
a formidable protection, a great glory ’
he rendered them their vital
airs. They struggled against him^, but he broke their anger (through
the words): ‘I will laud’^; thereupon they yielded him the supre-
macy.
1 divi sad SV. and Vaj. S. against divi sad of RS.
2 Reading (see Say ana) asma ud evdyo'^ instea 1 of asmad ud evayo"",
3 The final of this saman is stause, an expanded form of stuse.
3. The equals yield the supremacy to him who knows this.
4. The amahiyava is not only a creation of creatures ^ but also
a separation of good and bad (prosperity and adversity).
1 i,e, a means to get children cmd young cattle, as PrajSpati had practised
it with this aim.
5. Separation of good and bad ^ comes unto him who knows this.
1 Cp. note 1 on VI. 1. 12.
The Gods Agni, Indra, Vayu and Makha, desirous of glory,
6.
performed a sacrificial session. They said The glory that will come :
*
to (one of) us, must be in common to (all of) us ’. Of them it was
Makha to whom the glory came. He took it and stepped forth. They
144 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
tried to take it from him by force and hemmed him in^. He stood
there, leaning on his bow but the end of the bow, springing upwards
cut off his head. This (head) became the pravargya ;
Makha, forsooth,
is the sacrifice; by holding the pravargya (ceremony), they put the
head on the sacrifice
1 paryayatanta^ 6at. br. samantam parinyavUanta.
2 aa dhanuh pratisiabhyatisihat, Sat. br. sa dhanurartnya Hra upaa^ahhya
tas^hau; dhanufy pratiakabhya, TA.
3 Because the ants had gnawed the bdw-string.
4 This myth is known to us from several other Brahmanas ; Sat. br. XIV. 1.1,
Maitr. Sarnh. IV. f). 9, TA. V. 1. 1-5, and for the Kathas, Sitz. Ber. der. Kais.
Akad. der. W. in Wien, phil.-hist. cl., Band CXXXVTT. (No. IV.) page 114, line S
from bottom.
7. The Gods divided that glory among themselves; of it Agni
seized upon the raurava (saman).
8. By doing so he seized upon the strength of the cattle ^
1 Because its finale is ida and idd is cattle,
9. Rich in cattle becomes he who knows this,
10. Agni, forsooth, is burning (rwm), to him belongs this rauravai
(saman) ^
1 This § is identical with XIT, 4. 24 —The raurava, according to Jairn. br. T. J22,
has its name
12.
either from agni rum or from a certain sage rura vrddhra.
1 1 . The Asuras hemmed the Gods in ;
thereupon Agni saw these two
burning \ all-divergent stobhas^; through these he scorched them and,
13.scorched, they howled (aravanta), therefore (there is) the raurava
being
1 The text has nlro, the comm, rurau,
2 The stobhas of the raurava saman (gramegeya XIV. 1. 35 on SV. I. 5 11, i,e.
2 2 2 4 5
RS. TX. 107. 4, 5=SV. IT. 26, 26) are in the gramegeya 6ha '32vd and au 'Shovd
Why are they called '
divergent ’
or ‘ dispersing ’
?
Then Indra seized upon the yaudhajaya ^
;
by doing so he
seized upon the thunderbolt; the yaudhajaya, forsooth, is the
thunderbolt.
1 Gramegeya XIV. 1. 36 composed on the same verses as the raurava.
A thunderbolt at his rival he hurls who knows this.
— ;
VII. 6. 7. VII. 6. 2. 145
14. Indra, forsooth, is the winner of battle ^
;
to him belongs that
yaudhajaya.
1 yudhajit ; in Jaim. br. I. 122 he is called indro yudhdjivan (or °jlvan),
15. ‘In battle {yudha) verily^, we have won {ajaisma)^ (thus
Indra thought) ;
therefore (there is) the yaudhajaya.
1 t)iaryd{h) cp. IV. 10. 1, VII, 4. 2.
16. But Vayu seized upon the ausana^.
1 Gramegeya XV. 1. 32 on SV. I. 523 =RS. IX. 87. 1-2= SV. 27-28. There
are on this tristubh (a trietubh is required, see above, VII. 3. 2) chanted five
aufianas, three of which are svcira (cp. Vlt. 3. 25 and 27), viz. gramegeya XV. 1. 28,
31 and 32. A comparison with the fihagana prove.s that the last of the three is to
be taken.
17. By doing so he seized upon the vital airs ;
the ausana, forsooth,
is (equal to) the vital airs.
18. He who knows this, lives his whole (normal lease of) life.
19. Vayu is the willing one (uMu)y to him belongs that ausana.
20. Usanas Kavya, forsooth, was the chaplain of the Asuras; him
by means of the wish-cows the Gods invited to come over to their side ^
they gave over to him those ausana(saman)s‘^ ;
the ausana(saman)s,
forsooth, are the wish-cows.
1 Cp. Baudh. srs. XVIIL 46; 403. 2 .sqq. : ‘he (Indra) went to Ui4anas and
cajoled him by (offering hnn) his daughter Jayanti and four wish-cows; he, (thus)
directed, came over from the Asuras to the Gods’. In the Jaim. br. (I. 126, see
Journal of the American Or. Society, Vol. XXVIII, page 83) Usanas is won over by
the wish-cows of Virocana, the son of Prahlada. Oertel is wrong in not accepting
the word kdrnadugha as a substantive.
2 Probably the five: gramegeya XV. 1. 28-32,
VII 6.
(The prstha-lauds: rathantara and brhat.)
1. Prajapati desired: ‘May 1 be more (than one), may I be
reproduced ’
: He meditated silently ^ in his mind ;
what was in his
mind that became the brhat (saman).
1 tuanlm is equal to vdcarfiyamah, cp. § 3.
2. He bethought himself :
‘
This embryo of me is hidden ;
through
the Voice I will bring it forth \
10
: :
146 THK BRIHMANA of TWENTY FIVE CHAPTERS.
3. He released his voice (‘speech’)' and this voice (t.6. this
speech, the words uttered by him) became the rathantara
1 Le, he now became vurstavac, as he spoke the words mentioned in the
next§ (?).
* 8a vdg ralhantaram anvapadyata litt. ‘this voice fell to the share of the
rathantara*. The author of our text seems to have chosen this expression in order
to come to the etymology of the next §. The rathantara existed in reality before
the bfhat, cp. below, § 10 and TS. VII. 1. 1. 4, where it is said that firstly Prajapati
created the trivrtstoma, Agni, the gSyatri and the rathantara, and then the
paficado^a stoma, Indra, the triatubh and the brhat. That vac is identical with
rathantara appears also from § 17, and cp. Jaim. br. I. 128: ‘when PrajSpati
created the rathantara and the brhat, he first saw the mind the brhat, he spoke :
over it the voice : the rathantara *.
4. ‘
The chariot' {ratham), verily, it has swiftly ^ reached ’ {atarlt)
(said Prajapati®) and for this cause it is called ‘
ratham4ara ’
t With the chariot here perhaps is meant the vehicle of Prajapati’s thought : his
voice j the voice often fs called a vehicle, e,g, 6at. br. I. 4. 4. 2.
2 Read ksepna instead >
of keepld) with the Leyden ms. and the Petersb. Diet,
in kfirzerer Fassung,
3 Indra, according to Sayana.
* A different but equally fanciful etymon of the name is given in the Jaim.
br. (I. 135) : by means of the rathantara the Gods went upwards to the world of
heaven. 'These Asuras and ogres, nine nineties (in number), covered these
worId$; they were Rathas by name; the Gods, having chanted the rathantara
and ascended the rathantara (as vehicle), went to the world of heaven and said
‘We have crossed (‘ overcome’, atdrisma) these Rathas*. Thence the name
rathantara *.
6. Then, after it (after the rathantara) the brhat came into exis-
tence ‘This, verily, is the great {hfhat) (thing): long time has it
been concealed’' (said Prajapati)^ and for this cause it is called
brhat.
' Cp. § 1.
* Indra, according to SHyana.
6. As an eldest son (to a human father) thus is the brhat to
Prajapati.
7. Indeed, it has a prior brahmana'.
1 The brShmanarsentence in which the origin of the brhat is expounded
(VTl. 6. 1) is prior to that of the rathantara! Simply a pun, to oome to following
statement.
;
VII. 6. 3.— VII. 6. 12. 147
8. To priority (amongst his equals) comes he who knows this.
9. As to what they say :
‘
The brhat arose first in Prajapati, why
’
is it, that the rathantara has come to be yoked (‘ applied') first ^ ?
^ Everywhere, when these two sSmans are used simultaneously, it is the
rathantara that takes the first place; for instance, in the dvada4aha, where the
first day has the rathantara as it prsthastotra, the second the byhat ; in the abhi-
plava six-day-period (cp. Arseyakalpa I. 2, compared with I. 3). Perhaps this
whole
10.quasi-myth of the birth of the two chants is to be explained by the fact
that a grammatical (
dvandva) compound of the two words rathantara and brhat
oould not be otherwise than hrhadrathantare (cp. note 1 on V. 6. 14); the prece-
dence of the brhat is then only a precedence in appearance.
It is true that the brhat arose first, but the rathantara had
been 11.
created actually prior to it ^ ;
therefore it comes to be yoked (‘ ap-
plied ’) first.
^ At the time when the brhat existed only in the mind of Prajapati as an
embryo (§ 1), the rathantara had already come into existence (§ 3), cp. note 2
on § 3.
These two (brhat and rathantara) (originally) had the same
finale; they did not agree to this^ and ran a race (to decide the
question as to which of them it should belong) Of them the brhat
by its finale has won the out-breathing, the rathantara by its finale as
envelopped the in - breath ing
1 tasmin natiathetam^ tiathate here with locative instead of the usual dative.
12.
2 Differently the Jaim. br. (I. 298) : te abrutdm djim anayor nidhanayor aydveti.
3 The rathantara (aranyegeya II. 1. 21) on SV. I. 233=RS. VII. 32. 22, 23=S.V.
II. 30, 31 ; nidhana: aa; the bfhat (aranyegeya I. 1. 27)on SV. I. 234=RS.VI. 46.
1, 2=SV. II. 159, 160; nidhana: has. Note (see note 1 end on § 9) that of the
verses on which brhadrcUhantare are chanted, the purvSrcika gives in the first
place the verse for the rathantara, in the second place the verse for the brhat. In —
the Nidana^utra (II. 9, beg.) the speculations of different authorities are recorded,
as to what this original nidhana, in common to both sainans, had been has, or a, ;
or sa {aakdram evaham anayoh aamdnarn nidhanam manya iti dhdnarnjayyah, aa
hy ubhayatra drayata iti).
The brhat and rathantara, forsooth, are out- and in-breathing ;
for one who is suffering from a lingering disease, both should be applied ^
gone forth, verily, are the out- and in-breathing of him, who suffers
from a lingering disease he (thereby) puts into him out- and in-breathing.
;
^ rathantara in the midday-pavamana-laud in the brhatl-part (pro*
Viz. the
bably instead of the yaudhftjaya) and the bfhat as hotuh prsthastotra.
;
148 THE BRAHMA^NA OF TWENTY FIVE CHAPTERS.
13. Ab to what they say :
‘
Both the brhat and the rathantara
have their finale outside the (verse), how is it that the brhat partakes of
(chants) that have their finale outside^, (but) the rathantara of
(chants) that have their finale inside^ (the verse) ? *
1 As in the Ayaita (see second day of the daAftha, Arseyakalpa page 206).
2 As in the naudhasa (see first day of the daAaha, Ars. k. page 205).
14. The brhat is the o u t-breathing, therefore it partakes of the
(chants) that have their finale outside, for outside is the out-
breathing. The rathantara is the i n-breathing, therefore it partakes of
the (chants) that have their finale inside, for inside is the in-
breathing.
15. Two big trees, forsooth, are the brhat and the rathantara;
(their) nidhanas must not be put together^.
^ nidhane na samarpyey means probably :
*
their n. should be kept asunder,
must not be the same ’.
16. If two big trees come into collision, then there lies (on the
ground) a great shattering, a great breaking down (of branches) h
^ And therefore the finales should be kept asunder. Similarly the Jaim. br.
(T. 133); * He should part (* differentiate ’) the brbat and the rathantara; if he
did not part them, just as two big trees having come into collision, would break
down their branches, so would these two break down tho (young) children and
cattle; ho vu u ha is the (finale of the) brhat, o va ha
(of) the rathantara; thus he
differentiates the brhat from the rathantara parted from bad lot is lie who knows ;
this.’ According to the gana of the Jaiminiyas the rathantara ends ova h d u :
vd dSy the brhat ho v d h d uvd has,
17. The brhat is tVa-like, the rathantara idaAike ;
the brhat is
mind, the rathantara voice ;
the brhat is the melody, the rathantara the
verse ;
the brhat is the out- breathing, the rathantara the in-breathing
the brhat is yonder world (* heaven, sky ^
), the rathantara this world
(‘earth’}. Having meditated on these (equations) he should chant
(either the brhat or the rathantara) ; then he chants them well
equipped
1 To this brahmana refer Laty. II. 9. T'-IO and Drahy. VI. 1. 11-14 when he ;
‘
is about to chant either the bfhat or the rathantara, he should, before the
‘ yoking of the stoma meditate upon the ten ‘ great words
’
the brhat is im- ’
;
*
like ’
etc. ;
at the rathantara (he should recite) only the verse (Pafic. br. VII. 7. 19.):
‘
with the greatness that is in the cows ’
; after the * yoking of the stoma he
’
should perform this recitation of the * great words ’
and the verse, according to
VII. 6. 13.— VII. 7. 5. 149'
^andilya and the verse before the * great words ’
; the other view is that of Dhan-
amjayya
VII. 7.
(Rathantara and brhat, continued.)
1 . The brhat and rathantara are cattle ^
;
the (first) eight
syllables of the first verse he (the Prastotr) takes as prastava^; he
thereby gains the eight-hoofed cattle.
1 More especially are designated by the Jaiminiyas (Jaim. br. I. 128) the
anyatodantah as belonging to the rathantara, the ubhayddantah as belonging to the
bfhat; from ib. I. 297 we learn that the rathantara animals, who go on bone
(horn, hoof I), are ddyda^ but the barhata animals, who walk on flesh, are the eaters
{attarah).- —^1 here remark that, although hrhadrathantare should be translated :
‘
rathantara and brhat.’ I am not sure that for the author of our Brahmana this
was the meaning ;
he rather takes it as :
* brhat and rathantara.
2 Cp. the chant of the rathantara in C. H., page 308.
2. The (first) two syllables of the last two verses he takes as
prastava ^
;
the Sacrificer is a biped, he (thereby) firmly establishes the
Sacrificer in the sacrifice in the (possession of) cattle.
1 Cp- C. H., pages 308, 309.
2 More clear is the Jaim. br. 1. 135 :
‘
he takes eight syllables of the first verse,
two of each of the last two verses ; that makes twelve syllables ;
of twelve months
consists the year; PrajSpati, sacrifice is the year, he thus reaches Prajapati : the
sacrifice.’
3. Five syllables of the rathantara he (the Pratihartr) takes for
his respond (pratihara) ;
he thereby gains the fivefold cattle \
1 Cp. note 2 on il. 4. 2.
4. Four syllables of the brhat he takes for his respond ;
he
thereby gains the quadruped cattle.
5. Neither the brhat nor the rathantara was sustained by one
single metre ;
so they put two kakubhs after it ;
therefore the first (verse)
is a brhati and the last two are kakubhs ^
;
therefore they perform
the brhat and the rathantara on one verse for they were not
sustained by one metre.
1 For this see C. H. pages 307 and 308.
2 What is the exact meaning ? Both the samans being actually chanted not
on one but on t w o verses.
;;
150 THE BBAHMANA OF TWENTY FIVE CHAPTEKS.
6. He makes nine risings in the brbat ^
;
nine in number are the
vital airs^ ;
he thereby retains the vital airs.
2r Ir r ^
^ i .
1 Cp. the commentary on Puapasutra VIII. 96, note 1 {aatau vaja ; vrtra ieuv
5-i; aii 2 arm 234) and cp. ara^yegeya I. 1. 27 in SV. ed. Calcutta, Vol. II, page
492. For the risings of the byhat the Nidanasutra II. 9 gives some particulars,
which, without commentary, are unintelligible to me.
2 Cp. note 1 on VI. 2. 2, and on VI. 8. 3.
7. Three risings he makes in the first (verse) ;
the past, the
present, and the future he retains by these ;
three in the middle (verse)
(the life of) himself, his progeny and cattle he retains by these ;
three in
the last (verse) ;
three are these worlds ;
in these worlds he gains a firm
support.
8. All wishes are fulhlled for him, who, knowing this, makes the
risings in the brhat.
9. In chanting the prastava of the rathantara the Prastotr hurls
a thunderbolt against the Udgatr; he (the Udgatr) should chant his
part of the chant (the udgitha), after putting an ocean between
(the word) ‘
voice’ (vak) is to be made the beginning of the part chanted
by him^; an ocean, forsooth, is the voice* ;
he puts an ocean between,
for security’s sake.
1 adeyam (wrongly Sayana : manaay ^dhdnatn kartavyarji dhyatavyam ityarthah)
is the gerundive to ddattSy cp. ddi ‘ the first part of the udgitha’ (Jaim. ^rs. 17 : 2U
12: ratharUare prasttUe ho ity uktvddim adadlta, brhati praatute a iti). Further cp.
C H. pages 308, 309, where the Prayogas insert this word in the place as indicated
by the Brahmana.
2 samudravat aarvapadarthandm avdrUarnidharidd vdk aamudra ity ucyatt^
SSyana.
10. The chant must be performed (by the Udgatr) strongly ;
he
(thereby) throws back the hurled thunderbolt.
11. The chant must be performed stammeringly^ (and) confound-
edly *, as it were ;
he (thereby) confounds the thunderbolt.
1 He must speak unintelligibly, cp. note on § 13.
2 ahhilobhayatd ; iot abhilobhaycdi the Petersburgh Dictionary gives the meaning
mlooken which is unsatisfactory here.
12. The chanting should be performed swiftly, for the attainment
f the world of heaven
—
VII. 7. 6. VII. 7. 15. 151
1 The Jaim. br. (I. 329) gives another reason for the swift chanting:
Mind (* thought *) comes first, then Voice ; the brhat is the mind, the rathantara
is the voice. When brhat and rathantara ran their race, the brhat won the race
and the rathantara was left behind. By chanting the rathantara swiftly, he
makes thought and voice (or word ’) equal {i.e. coming together).
*
Then the
13.
rathantara thinks :
*
he who has made me equal (to the bfhat), come, let the bad
lot leave him swiftly
’
The rathantara is the God-chariot; its chanting should be
performed whilst he (the Udgatr) causes it to stand firmly on each
syllable, for a chariot stands firmly on eaeh wheelspoke (successively)
I Cp. Jaim. br. I. 135 : akmreatham rathantaram karoti, tasrnad arendrena
rathdfy pratitis^hann eti, —On § 11 and 13 cp. C. H. page 307 and Laty. IT. 9. 12,
*
Drahy. VI. 1. 16; ‘He should mentally join to each syllable loudly the stobhas
{i.e. whilst thinking each syllable of the chant in its verse-form, accord-
ing to the the text as handed down in the arcika, he should utter it audibly with
stobhas), which are to begin with bh and to end on a (in so doing the Udgfttr chants
in accordance with the prescript given in the Brahmana, VII. 7. 11), in which no
14.
duplication of consonants is to take place (where, for instance, the arcika has
maghavann %va, the chant should not be bhabhabha bhbha bha but bhabhabha bha> ;
bha^ and hereby the Udgatr, according to Dhanvin, at least, executes the prescript
of the Brahmapa in § 13), of which stobhas the last has the dvitiyd (‘ the third ’)
musical tone, the others the second {prathamd)\ These prescripts of the Sutra-
karas 15.
do not agree entirely with the praxis, see the gana as figured in 0. H. page
308, 309 according to the Prayoga’s.
He, forsooth, who mounts the God-chariot without taking hold
(of it), falls down from it : the God-chariot (viz. the rathantara) is the
earth ;
he should perform the udgitha whilst taking hold of the earth,
then he does not fall down from it
1 See note 1 on § 16.
The rathantara, forsooth, is liable to destroy the eye-sight of
the Udgati ;
whilst its prastava is being chanted, he should shut his eyes
and open them at (the words) ;
* seeing the light *
;
(in this manner) he
is not deprived of his eye-sight.
1 On § 14 and 16 cp. C. H. page 307 and Laty. II. 9. 11, 14, Drahy. VI. 1.
15-16 (last words) and 17 ! ‘ Whilst the prastava of the rathantara is being
performed, he (the Udgatr) should everywhere {i.e. at each stotriya-verse) shut
his eyes and open them everywhere at the beginning of the last four syllables (of
the udgitha) before the respond (the pratihara) ’. The Sutrakaras add the word
*
everywhere *, because strictly speaking the Brahmana refers only to the first
stotriya-verse. —The fact that the Prayogas, used in constituting the chanting of
!
152 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the rathantara in C. H. l.c., allow the chanting of the syllables avar dr^am etc. not-
with stobha (and cp. H. page XIV, note 4) rests on Drahyayana (VT. 1. 16), who
C.
takes the words prak pratihardc calurakmram siHva to the prescript for the chant-
ing on stobha, whereas Latyayana takes them to the following sentence, tat
sarvatra prativlk»eta. Drahy. here agrees with the Jairniniyas (br. I. 330,331):
‘
sixteen syllables (of the udgitha) he chants with the stobha (chanting instead
16.
of adugdhd iva dhenavah ; abhubhd bhihhahhebhava^ cp. Jaim. br. I. 330), (the words)
avar dr^arn he chants distinctly (as they are handed down, not replacing the
consonants h>y bh),
The rathantara, forsooth, is the procreative force; if he says:
of the still -standing ’
the voice of the Udgatr becomes standing still
(‘ restrained ’)^, and it (the rathantara) destroys his procreative force;
(instead of it) ‘
of the not standing still
*
® is to be said, or, ‘
of the well-
standing ’
2
;
(then) the voice of the Udgatr becomes not still-standing
(t.e. will not be restrained during the chanting) and it (the rathantara)
does not destroy his procreative force.
1 The last word of the first verse ; iAdnam indra tasthuaah.
2 The rathantara is also the voice (of Frajapati, VI T, 6. 3).
3 asthamh, susthumh (!).
17. The pi sthas were created ;
by means of them the Gods went
to the world of heaven ;
of these (prsthas) the rathantara on account of
its greatness could not fly upwards^.
I ndsaknod utpalat, aaknoti with participle, an unknown construction. Sayana
interprets ; utpatad api avargam gantum nd^aknot.
18. Vasistha having distributed its ‘ greatnesses’ chanted it and
went to the world of heaven. He (the Udgatr) should chant (the rathan-
tara) after putting together these (‘greatnesses’)^
1 As indicated in the mantra in § 19. By doing so the greatness (heaviness) of
the rathantara had got such a nature that it could go up and convey Vasistha to
the world of heaven (?)•
2 He should, before chanting, recite the mantra of § 19, see C. H. page 307
and the SCitrakaras as cited under VII. 6. 17 (note 1).
19. 'With thy greatness that is in the cows, that is in the water,
or that is in the chariot, in the thunder, with thy greatness that is
in the fire, therewith be thou united, o Rathantara ;
be full of riches
’
for us ^
1 Op. Jaim. 6rs 17 : 21. 3 sqq.
!
VIL 7. 16.—VII. 8. 3. 163
VII. 8.
(The second prst ha-laud, the vamadevya.)
Unto the Waters came the seasonal period (the period favour-
1.
able for conception). Vayu (the Wind) moved over their back
(‘surface '). Therefrom came into existence a beautiful (thing). This
was espied by Mitra and Varuna^; they said: ‘A beautiful (vdmam)
(thing), verily, has here been born in the Gods (devesu) Therefore ’
there is the vamadevya (chant).
1 Litt. ;
* in this (part of the water) Mitra and Varuna saw themselves reflected
The second prsthastotra runs parallel with Ihe 4a3tra of the MaitrSvaruna-priest.
2 i,e. ‘ in the Waters instead of devisu, etymologiae causa
2. Laying hold of it they said :
‘
We two have found this; do ye
not dispute us it ’
h About it Prajapati said : Out of me,
‘
forsooth, it
has been born^, to me it belongs’. About it Agni said: ‘
After me.
forsooth, it has been born^, to me it belongs’. About it Indra said :
‘
Belonging to the most excellent is this, I am the most excellent of you
all, to me it belongs About it the All-gods said :
‘
Us for deity has
that which has come into existence out of the Waters, to us it belongs ’.
Then Prajapati said about it Let it belong to all of us, let us :
‘
all live
upon it They deposited it in the prsthas. Pertaining to
’.
all the
deities, forsooth, in the vamadevya.
1 rnabhyartidhvamf according to Bohtlingk (in the Diet, of Petersburgh in
kurzerer Fasung), is incorrect for mahhyarthidhvam (from abhyarthayati). But it
may be the injunctive of the ifl-aorist to abhyrtlyate, Dutch :
‘
b e - twisten *.
2 ^at. br. VI. 1. 3. 1 : tasmat (prajdpateh) . .. dpo ^srjyanta,
3 Sayana quotes a 6ruti : agner dpah.
3. In that it is (chanted) on verses containing (the word) ka^,
thereby it belongs to Prajapati, for Prajapati is Ka ;
in that it is
(chanted) on ‘unexpressed’ verses^, thereby it belongs to Prajapati,
’
for Prajapati is ‘
unexpressed
1 The vamadevya (gramegeya V. 1. 25) is composed on SV. I. 169 (beginning :
kaya na^ citra d 6/iwyai)=:R8. IV. 31. 1-3 =8 V. II, 32-34.
2 Cp. VII. 1. 8. Prajapati is unexpressed or anirukta^ because he is called not
by his name, but designated as ka,
^§§ 3 —7give the quasi-facts, on which the quasi-myth of § I and 2 is based.
^ —
154 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. In that it is (chaated) on verses in gayatrl metre, thereby it
belongs to Agni ;
for Agni has the gayatri as his metre.
1 Cp. 6at. br. V. 2. 1. 6 : gayatram agne4 chandah.
5. In that they deposited it in the prsthas^, thereby it belongs
to Indra, for all the prsthas belong exclusively to Indra*.
1 Cp. § 2, end.
2 The four niakevalya^astras run parallel to the prathastotras, cp. Sacred
Books of the East, Vol XXVI, page 326, note 2.
6. In that the Maitravaruna recites his sastra after (the vamade-
vya-stotra) ^ thereby it belongs to Mitra-Varuna.
,
1 Cp. C. H. § 204 with § 203.
7. In that the last quarter (of the last verse) has a plurality of
deities \ thereby it belongs to the All-gods. In all forms ^ he (thereby)
gains a firm support.
1 Because of the word ^atam in the untranslatable Satarrh bhavaay utaye,
2 < In all forms’ {rupem), kinds of domestic animals (?).
8. Prajapati forsooth, saw this womb, the gayatrl (metre) He
thought :
‘
Out of this womb I will create the prsthas
1 The vamadevya is chanted on gayatri -verses.
9. He created the rathantara; after it the chariot^s noise
was created
1 And I, DrAhy. IX. 1. 1) at the prsthya-sadaha
for this cause (LSty. III. 5,
(i.e. the days of the da'^aratra, see Arseyakalpa, Anhang (page 206) 4. a
first six
4.f )
during the chanting of the rathantara a chariot should ride along. Jaim. br.
I. 143 : tasmad rathantarasya atotre raihaghoaarp kurvanti.
10a. He created the b r ha t ;
after it the noise of the thunder was
created^.
^ And for this cause at the prsthyasadaha during the chanting of the brhat
a drum should be beaten, Laty. l.c. 2, Drahy. l.c. 2, Jaim. br. I. 143 and III.
118 : taamad brhata atotre dundubhlm vdvddayanti,
106. He created the v a i r u p a; after it the noise of the wind
was created^.
1 And for this cause at the prsthyasadaha, during the chanting of the vairupa,
wind should be made by the Chanters by shaking their garments, LSty. Lc. 3,
Drahy. l.c. 3. Jaim. br. I. 143 and 118 taamad vairupaaya atotre grdmaghoaafp kur^ :
vantu
— ;
VII. 8. 4. VII. 9. 3. 155
11.
He created the vairaja; after it the noise of fire was
created
1 And for this cause at the prsthyaaadaha, during the chanting of the vairSja^
12.
fire should be churned with the churning sticks, Laty. l.c. 6, Drahy. l.c. 6; op.
XII. 10. 12-19. Jaim. br. l.c. taamad vairajaaya atotre *gnim manthanti,
He created the sakvarl-verses^; after it the noise of
the waters was created®.
1 Or mahftnamm- verses.
‘
2 And for this cause at the prathyasadaha, during this chant, water is put
near and has to be shaken, Laty. l.c. 13 sqq., Drahy. l.c. 14 sqq.; cp. XIII. 4. 8.
Jaim. br. l.c. : taamdc chakvaraaya atotre "pa upanidhdya atuvanti,
13. He created the revatl-verses; after it the noise of the
cows was created
1 And for this cause at the prathyasadaha, during the chant of the v5ra-
vantlya-saman, some cows and calves, having been separated from each other,
should be caused to bellow, Laty. III. 6. 1 sqq., Drahy. IX, 2. 1 sqq. Jaim. br. l.c.
taamad raivataaya atotre pa^ughomrn kurvanti : vataSn mdtrhhil} aamvdSayanti op.
note 1 on XIII. 10. 9.
14. Together with these noises, forsooth, these (the prsthas) were
created.
15. In him^ forsooth, who knows this, all noises, all auspicious
voices sound.
1 This means * in his neighbourhood *.
Vll, 9.
(The vamadevya, continued.)
1. The vamadevya, forsooth, is the father, the prsthas are the
sons.
2. Out of this womb, verily, they were created
1 Cp. VII. 8.8.
3. Therefore, they chant the vamadevya after the laud of the
prsthas for appeasement *.
1 When the vamadevya is not used for the prathastotra, then it must be
applied later ; for instance, on the tenth day, cp. Arseyakalpa, page 217.
2 Probably an appeasement is required, because of the prgthasamans five, at
east, belong to the aranyegeyagana ; the collection of chants that, because of
156 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
their greater sacrednees or tabu-quality, are studied in the forest, outside the
community.
4. For the unauspicious (or ‘
unappeased ’) (deeds) achieved the
sons are appeased by the father^.
^ Cp. § 1,
5. The vamadevya, forsooth, is this middle world (the antariksa),
out of it these two worlds, viz, the brhat and the rathantara, were created
apart ^
1 The brhat is heaven or sky, the vamadevya is the intermediate region, the
atmosphere, the rathantara is the earth: a very common equation e.gr. in the
invocation of the idd, (see for instance Sat. br. T. 8. 1. 19). Here, heaven and earth
are said to have been created out of the intermediate region, whilst elsewhere it is
set forth that at one time heaven and earth were together.
6. By the chanting of the rathantara those domestic animals;
which belong to the rathantara^, lean on the intermediate region^;
by the chanting of the brhat those animals, which belong to the brhat,
lean on the intermediate region. These animals are gained by the
chanting of the vamadevya
1 Read rathantarah
instead of rathantar ah, -^On rathantara and barhata animals
op. note on VII. 7. 1, and below, X. 2. 6 (goat, horse) and 6 (cow, sheep); see
1
also IV. 8. 13 and Laty. II. 10. 1, Drahy. VI. 2. 1, whore it is ordained that before
the chanting of the vamadevya the Udgatr should think on cows and horses, goat ‘
and sheep, rice and barley cp. Jaim. 6rs. 17 22. 1. :
2 upa^rayanti ‘lean on ’, ‘
dwell in aniarikmyatana hi prajah, IV. 8. 13.
3 Which is equal to antarikm.
7. He should sit without moving whilst chanting the vamadevya,
in order that the domestic animals may turn to him^
1 Read iipavrttyai,~--Qp. Jaim. br. I. 138 : ‘he should chant it without moving
{anejan), in order that the cattle may not get lost ’. In the Jaim. br. the vamam
vaau is directly the cattle.
8. To him turn the domestic animals, who knows this.
9. The vamadevya is the intermediate region ,
he must chant
(is) without shaking (his limbs), for unshaken is the intermediate region.
The vamadevya is cattle ; he must chant (it) without hurting in order
not to hurt the cattle.
' See § 1 1 first half.
;
VII. 9 4 .-— VII. 9 18
. . . 167
10. ‘
How (then) is the vamadevya to be chanted ^
they ask.
11. In the same manner as a she-cat ^ takes her young ones
between her teeth without hurting them by biting, (or) in the same
manner as the wind blows gently over the water.
1 ahkull according to Sayana is mdrjdrl. It could equally well be some other
animal belonging to the feles.
12. Independently^ the vamadevya must be chanted.
1 Properly, ‘
having a yoke of its own ’
;
cp. § 15.
13. He who chants the vamadevya independently, becomes in-
dependent.
14. Another goes h i s way ^ ,
but he does not go another’s way.
1 ‘follows him, is dependent on him’. —For § 12 and 14 cp Jaim. br. 144:
tat svadhur geyam, noccair iva na riicair iva ; yad ticcair gdyeCy chreyaso hhrdtrvyaaya
niydnena ydydd ; yan nicair gdyet, pdplyaso bhrdtrvyaaya niyanena ydydt and ib.
I. 333 : no hdnyasydnuvartma geyam ; ISvaro hopajivl bhavitor yo *nyasydnuvartmd
gdyali : svadhur eva geyam.
15. It must not be chanted conformably to the brhat and the
rathantara^; on its own support it must be chanted; he (thereby)
comes into the possession of a support.
1 This moans probably that the special prescripts for the chant of the brhat
and rathantara (such as are given VII. 7. 1 )
must not be applied at the chanting of
the vamadevya.
The Gods divided the domestic animals among themselves
16. ;
they excluded Rudra^ he fixed his looks on them during the laud of
;
the vamadevya^.
1 Whilst in the 6at. br. (e.g. XII. 7. 3.20: rudrah pasundm Iste) Rudra ie
rider of the cattle, he gains, according to other texts {e,g. Kath. XXV. 1 : 102. 16)
this reign only for a few days in the year.
2 The vamadevya is cattle (IV. 8. 15); at the moment of its chanting Rudra
hopes to obtain it, as he was excluded by the Gods from obtaining a share in them.
’
17. It must be chanted ‘
unexpressedly
1 Or ‘unuttered,’ cp. VII. 1. 8, note 1. But the praxis takes no heed
of this.
18. By 'uttering’ he delivers the cattle to Rudra. Rudra during
this year is apt to slay the cattle
! ) ;
158 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 But if one does not utter the words of the chant, Kudra will be prevented
from hearing it and he will not know that here was an occasion to' obtain the
cattle
One who is
19. desirous of (obtaining) cattle should chant the
vamadevya on the verses^ containing (the words) ‘ye prosperous
ones *•
1 SV. I. 163 {revatir na aadhamade)-^S, I. 30. 13-16=SV. II. 434-436.
20. The prosperous ones are the Waters ;
the vamadevya is cattle
out of the Waters he (thereby) produces cattle for him.
21. The contrary of ruin in cattle (it is true, thereby) falls to
his share, but his young ones shrink, as it were
1 mlliteva (also XVIII. 4. 4), cp. 6at. br. VII. 1. 2. 7 : yac cakaur adhya^eta sa
candraniaa, tasmat aa militatarOt 'nnaih hi taamdd aaravaU According to Sayana,
because in a country where abundance of water is found, the young ones cannot
thrive (!). The Jaim. br. I. 140 has simply: paSuman hhavcUi^varo ha tv aprajdtir
thavitofi, kavatibhyo hy eti prajapatyabhyah, but Bharadvaja saw a way out of this
: he chanted the sSman on three verses, the first and the last kavail, the
^raddle revati : SV. II. 32, 434, 34.
22. For he deviates from the verses containing (the word) ka^ (i,e,)
‘^rom Prajapati^.
1 Cp. VII. 8. 3.
. * And this is another reason why he should not chant the saman on the
revati -verses. Sayana seems to misunderstand this passage.
VII. 10.
(The third prstha-laud, the naudhasa and
s y a i t a .
1. These two words (sky and earth) (once upon a time) were
together (i.e. not separated by the intermediate region) ;
when they
went asunder they said :
‘
Let us contract a marriage on equal terms ’
1 Cp. Ait. br. IV. 27. 6 : imau vai lokau aahaatdm , . tau aamyantdv etaip
devavivUharn vyavahetdm,
2. Of these (worlds) this (world) (i.e. the earth) gave the syaita^
to yonder (world) (i,e. to heaven), yonder (world) to this (world) the
naudhasa^.
VII. 9. 19.—VII. 10. 6. 159
1 GramegeyagSna VI. 1. 62 on SV. I. 235=:RS. VIII. 49. 1-2=SV. II. 161-162.
2 Gramegeya VI 1. 37 on SV. I. 236=RS. VIII. 88. 1-2=:SV. II. 36-36.
3. Thereupon the finales of both of them changed places ^ ; the
naudhasa and syaita, forsooth, are a God-marriage.
' viparikramati means, according to the Diet, of Petersbur^h. * rings herum
schreiten’. That the meaning is to change places’, is apparent from Ap. ‘
4rs.
VIII. 16. 1 (see Rudradatta a. h. h) and Baudh. 6rs. V. 13 s 147. 3,
2 On § 1-3 cp. Jaim. br. I. 145 :
‘
These worlds, being together, went asunder
{in discordance ?) ; nothing whatever reached them (t.e. nothing from earth
reached heaven and vice versa ) : Gods and men suffered hunger, for the Gods live
upon what is given from here {i.e. the offerings) and men upon what is given from
there (rain, and in consequence : food). Then rathantara and brhat {i.e. earth and
heaven) said: *
Let us interchange those of our manifestations* (lit. ‘let us
contract a marriage with those of our m.) that are dear to us.* Now, originally,
the 4yaita was the manifestation dear to the rathantara, the naudhasa to the
brhat. These they interchanged (lit.: ‘with these they contracted a marriage’).
Yonder world from thence gave the usaa to this world as marriage gift, and this
world from here, the fog to yonder world yonder world from thence gave the rain ;
to this world as marriage gift, and this world from here, the divine service to
yonder world. . . .These manifestations (4yaita and naudhasa) said ;
'
Let us then
interchange our nidhanas * (litt. ;
'
lot us contract a marriage with our n.*). Now,
originally, the Syaita had a verse-quarter as nidhana, the naudhasa (the word)
“ vasu ’*. These they interchanged. Since then they dwell in each other’s house,
formerly they had dwelled each in his own house.* So far the Jaim. br. We note
that the nidhana of the Syaita consists of the word vasu and of the naudhasa
ma?ie (of the last pada of SV. I. 236 ?). Cp. also C. H. § 207.
4. He who knows this, lights on a better marriage.
5. These worlds keep arranging themselves from hence upwards
and (on the other side) from above downwards
1 The regular succession is e i t h e r earth or rathantara, intermediate region
or vamadevya, sky or naudhasa, or : sky or brhat, intermediate region or
varaadevya, earth or Syaita.
6. In that they chant the rathantara (earth), he yokes by means
of it this world (the earth) ;
by means of the vamadevya, the inter-
mediate region ;
by means of the naudhasa^, yonder world (heaven).
In that they chant the brhat, he yokes by means of it yonder world ;
by means of the vamadevya, the intermediate region ;
by means of the
iyaita^ this (world).
1 Which, 8W3Cording to § 2 belongs to the earth.
2 Which (l.c.) belongs to the heaven.
160 THE BRAHMAN A OF TWENTY FIVE OHAPTBES.
7. He sits by (well-) arranged worlds, who knows this
1 For one who knows this, the worlds are well arranged.
8. The naiidhasa and the syaita are (the same as) the rathantara
and the brhat. In that they use the naudhasa correspondingly to the
rathantara, they thereby use the brhat correspondingly to it, for the
brhat cryptically is the naudhasa. In that they use the syaita corres-
pondingly to the brhat, they thereby use the rathantara corresponding-
ly to it, for the syaita cryptically is the rathnatara
1 The naudhasa originally belonged to the heaven (brhat), the i^yaita to the
earth (rathantara), cp. § 2.
9. He who knows this, chants both : the rathantara and the
brhat
1 Although chanting the rathantara alone, he chants, in applying at the third
prsthalaud the naudhasa, the brhat also, and although chanting the brhat only at
the first prsthalaud, he chants, in applying at the third prsthalaud the Syaita, the
rathantara also.
10. The Gods divided amongst themselves the sacred lore (the brah-
man) unto them came Nodhas, the son of Kaksivat they said
; A seer ;
:
‘
has come unto us let us give him the sacred lore.* They granted him
;
this saman in that they granted (it) to Nodhas, therefore it is called
;
the naudhasa the saman of Nodhas*).
(
‘
11. The naudhasa is sacred lore. One who is desirous of spiritual
lustre should in chanting use this (saman) : he comes in the posses-
sion of spiritual lustre \
1 On§ 10 and 11 cp. Jaiin. br. 1, 147 :
* Now the naudhasa. Nodhas, the son of
Kaksivat, went about a long time finding no firm support. He desired ;
*
May I
find a firm support He came unto the Gods, who were dividing the sacred lore,
and said :
‘ 1 am a seer, a maker of mantras ; a long time I have gone about find-
ing no firm support. Give ye to me that by which I may get a firm support *. To
him they gave the essence of sacred lore : that becamo the naudhasa. He used it
in clianting and then he got a firm support
12. Now (as to) the syaita.
13. Prajapati created the domestic animals ;
these, being created,
went forth from him; he uttered over them this saman, they gave
way to him and submitted {Mjetya abhavan) ^
; because they submitted,
therefore it is the syaita.
— ;
VII. 10. 7. VIII. 1. 1. 161
1 Ifc appears from TS, V. 5. 8. 1-2 and TBr. I. 1. 8. 3 (Syetl kurule, Syetl
akurvata) that instead of Sy&tya ahhavan must be restored either 4yetyahhavan or
Syeti ahhavan. The Jaim. br. (I. 148) has correctly so 'hravic chyetl va iman :
paSun akrslti and ^yetlkria enarn paJava iipatisihante. SSyana on our passage is
worthless.
14. The syaita is cattle ;
one who is desirous of (obtaining) cattle
should in chanting use this (saman) ;
he comes into the possession
of cattle.
16. Prajapati created the creatures; these, being- created,
languished; he sniffed at them by means of the syaita with hummd ^
thereupon they throve. The young ones thrive during that year, in
which he chants, knowing this, the syaita.
1 The last words of the udgTtha of this saman.
16. The Udgatr, forsooth, is the Sacrificer’s creator ( Prajapati). In
tliat he makes him (i.e. hum) by means of the syaita, he becomes
Prajapati and sniffs at the young ones (thus causing them to thrive).
17. It has (the word) ‘ good ’ (vasu) for its finale^ ;
cattle is a good
(thing) ;
he finds a firm support amongst cattle.
3 5
^ va 234.su, cp, Calcutta ed. of SV., Vol.
*
1, page 484.
Eighth Chapter.
VITl 1.
(Variations of the third prsth aland.)
1. At (a sacrifice) fit for charming (or ‘
bewitching ’) he should
apply as the Brahman’s chant ^ the (saman) with (the word) vasat
finale and at the midday-pavamana (-laud) the (saman) with (the word)
abhi (‘on to ’) as finale ^
As third prsthalaud, corresponding with the 6astra
1 of th(' Brahman, i.e. the
Brahmanacchamsin.
2 The printed text cannot be right; so as it stands it implies that the Sakara-
nidhana kanva (gram. Vll. 1. 28 on SV. 1. 261=BS. VIII. 33. 1-3.=SV. II. 214-
216) is chanted as the Brahman’s saman, changing its finale 5s into vasat, and the
same saman with abhi instead of as at the brhati part of the midday pavamana
laud. But in the first .place, for the brahmasSman a barhata pragatha is
required, whilst SV. II. 214-216 are tristubhs, and, secondly, neither Sayana nor the
11
162 THE brIhmana of twenty five ohaptbbs.
K^udrasiltra agree with the literal sense of the printed text of our BrShmana. SS-
yai^a about the words Sskaranidhanarfh kUnvamt and the K^udrasOtra (I. 4,
is silent
No. 16) runs: * for one who bewitches, the opening (tristich of the out-of-doors-
laud) and the ajyalauds are those of the 4yena (see Arseyakalpa III. 7); on
‘ being clarified by the stream’ are chanted the raurava, the abhinidhana kSnva
(gram. VII. 1. 30), and the dairgha^ravasa (or instead of the last the udvat prSjS-
patya), each on one verse, (and these three together replace here the raurava on
all three of the normal agnistoma) ; then, on the three (same verses), the yau-
dh&jaya ;
the vasatkaranidhana (gram. VII. 1. 19, on SV. I. 266=]^S. VIII. 3.
7-8=SV. IT. 923-424) is the Brahman’s chant; the kaleya (fourth prsthalaud)
on: * this Brahman, the regular one (SV. I. 438=SV. II. 1118-1120 this tristich is
’
;
not found in the Rksamhita, but must once have belonged to it, as not only the Ait.
br. but also the Ait. 5r. quote it by its pratlka, see Bloomfield’s Concordance, in
voce). The vu^uIm are the ones pertaining to abhicara (cp. padv. br. HI. 2-6).
The rest is similar (to the For all these reasons it seems
normal) jyoti^toma).’
almost certain that the two words dakdranidhanam kdnvam are interpolated,
first
and the cause of the interpolation is apparent the second khanda of Chapter VIII
:
begins with precisely these same two words. — On the vasatkaranidhana cp. note 1
on IX. 6. 1.
2. The word vasat, forsooth, is the God-arrow, and with (the
word) *on* {i.e, *on to \i\m" : ahhi) Indra hurled his thunderbolt
towards Vrtra; having hurled with (the word) on a thunderbolt (i.e. ‘ ’
a deadly weapon) towards him (towards his enemy whom he wishes to
damage by charm), he shoots him with the God-arrow the word vasaU :
3. For one who is desirous of (obtaining) cattle he should perform
on the verses: ‘Verily thou shalt extol’ ^ the traikakubha® as Brah-
man’s chant.
1 vSV. I. 247=RS. I. 84. 19-20=SV. II. 1073-1074.
2 GrSmegeya X. 2. 12-14 are recorded three traikakubha samans, of which the
2 5
last two have i’234: mdrd}^ for nidhana (cp. § 7). From the uhagana it aj^pears that
the last of the two is meant.
4. Indra gave the Yatis over to the hyaenas. Three of them
were left over: Rayovaja, Brhadgiri and Prthurasmi. These said:
‘Who will support (or ‘bear’) us (as his) sons?’ ‘I’ answered Indra
and he, the three-humped^, having put (them) on (his back), went
along. He saw this chant. Because the three-humped {trikakvbh)^
had seen it, therefore it is the traikakubha ^
1 Is Indra thought of here as a three-humped bull?
* For this myth op. below XIII. 4. 17 and Jaim. br. I. 18. 5 in Journal of the
VIII. 1. 2.— VIII. 1. 10. 16S
Amer. Or. Soo. Vol. XIX, page 126, where other references are given ; add to these
Maitr. Samh. III. 9. 3: 116. 15.
5. He again resorted to himself ^ with (the verse) :
‘
Verily thou,
a God, shalt extol the mortal, o most mighty ! Than thee there is no
other giver of joy, o Lord Unto three, o Indra, do I speak this !
word.’ By this pragatha and ^ this saman he created a thousand head
of cattle and gave them over to them. They got a firm support,
1 i.e. ‘he addressed himself ’
(?).
2 The word ca, in the text erroneously given in the words of the verse,
should be put before aSmaS.
6. He who is desirous of (obtaining) cattle, and he who is desir-
ous of (finding) a firm support, should chant this saman on this praga-
tha ;
he gains a thousand head of cattle and gets a firm support
7. Of triple strength and triple courage, verily, is this chant : to
Indra are addressed the verses, to Indra is addressed the saman,
and (the word) '
indra ’
is its finale ;
he gets a firm support in strength
and courage ^
1 To §3-7 refers the Kaudrasutra (1. 4, No. 17) saying: ‘The (ritual) for one
who is desirous of (obtaining) cattle has been arranged ’
; the author refers to his
own text : I. 2, No. 14, see above, note 2 on VI. 10. 19.
8. He should take the traisoka ^ as the Brahman’s saman for one
who10.
is suffering from a lingering disease.
I Qramegeya IX. 2. 35 composed on SV. I. 370=R8. VIII. 97. 10, 1 1,12
=SV. II. 280, 282,281 (with various readings).
9. These worlds (earth, intermediate region, sky) were (once)
joined ^
;
they languished, Indra by means of this chant removed
their languor ;
in that he removed (it) from the three {tri) languishing
(socatdm) (worlds), therefore it is the traisoka.
1 This is clearer in the Jaim. br., cp. note 1 on § 10.
The (languor) he removed from this world (from the earth),
entered the harlot; that which (he removed) from the intermediate
region, (entered) the impotent (the eunuch) ;
that which (he removed)
from yonder (world), (entered) the wicked (or *
sinful ’) man b
I From the Jaim. br. (HI. 72) I cite, correcting the obvious blunders, the
following passage : ime vai lokaht, saha aantas tredha vydyatjts ; te 'Socan yathenkas
tredhQvicchinnafi 4oced evarji ; te devS, abruvann : efeeSm traydndm lokanarj} tisrah
;
164 THE brIhmana of twenty five ohaptbbs.
^uco 'pahanameti ; ia etai samapaSyams^ ienaaiuvata^ tenaimm trayanavp lokanam
iiarah ^uco "paghnan,,. tah kllbe kitava pum^calyarp nyavesayaipa ; taamad ete
4ucd viddhah Socante ; na hdsyaita (read; aita, sc. 4ucah) dj^yante ya evam veda
tasmdd u haitesdrjfi nopabruvita, nec chuco 'pabhajd iti,
11. Therefore no thought of these ought to be cherished; to him
who cherishes a thought of these he ^ assigns a part of the languor.
1 Either the guilty or the harlot or the eunuch, cp. the last words of the
passage cited from Jaim. br, under note 1 on § 10,
12. Hurt by languor, verily, is he, who suffers from a lingering
disease ;
in that the Brahman's chant is the traisoka, he removes from
him the languor.
13. They undertake (‘they chant') as finale (the word) diva;
diva (‘by day’), forsooth, is the dawning; he makes it dawn upon
him^.
t So that he will see the following dawnings or days —To § 8-13 refers the
Kaudrasutra (1. 4, No. 18): ‘The (ritual) for one who suffers from a lingering
disease has been arranged viz. under No. 8 of this same text, see note 2 on VI.
10 6 ,
.
VIII. 2.
(Variationsiof the third prstha-laud,
continued.)
1. The kanva (saman) of which (the syllable) as is the finale \ ho
should take as the Brahman's chant for one who desires firm support.
I Gramegeya VII. 1. 28 on SV. I. 261 =RS. VIII. 33. 1-3=SV. II. 214-216.
2. Kanva ^ saw this saman (as it was) without (any) finale; he
did not get (by its chanting) a firm support ;
he heard a cat* sneezing
(and making the noise) as ;
he saw this as finale and thereupon (by
chanting the chant with this finale) he got a firm support ;
(the reason)
why this is the saman, is for getting a firm support^.
1 In Jaim. br. III. 46 it is Kanva the .son of Nrsad (narfiada).
‘-i
Jaim. br. has prmdamSa (as against vrmdarpsa of Pafic. br.), which may be
the better reading (gana lUsddi).
3 To § l“2 refers the Kaudrasutra (1. 4, No. 19). * For one who is anxious to
obtain a firm support, the Brahman’s chant kSnva (saman) with 5.9 as finale,
is the
(chanted) on the verses of the naudhasa (the saman gram. VII. 1. 28 chanted on
the words of gram. VI. 1. 37, i.e. SV. I. 236=RS. VIII. 88. 1-2=SV. II. 35-36).
The rest is similar to the (normal) jyotistoma
VIII. 1 . 11 .— VIII. 2 8
. . 165
3. The janitra of Vasistha' he should take as the Brahman’s
«hant for one who desires to obtain offspring.
1 Cp. note 1 on VI. 9. 5 ;
the vague statement of the Brahmana (there are
more than one samans of this name) is specified by the sutra.
4. Vasistha, whose son had been slain saw this saman ;
he got
(by chanting it) children and his cattle was multiplied ;
(the reason)
^
why it is this saman, is for procreation
1 Cp. note 1 on IV. 7. 3.
2 To § 3-4 refers the Ksudrasutra (I. 4, No. 20) ‘The (ritual) for one who is
:
desirous of offspring has been arranged’, viz,in No. 2 of this to.xt, cp. note 1 on
VI. 9. 6.
5. The atharvana (saman) ^ he should take as the Brahman’s
chant for one who desires (to reach) the world
1 Aranyegeya 1. 1. 23 (on SV. I. 33) chanted on the naudhasa-versf's.
2 From § 6 appears that the world of immortality is meant.
6. The Atharvans, forsooth, desiring to reach the world, saw this
saman ;
they by means of it saw the world of immortality. (The
reason) why it is this saman, is for getting to know (the way to)
the world of heaven
1 To § 5 and 0 refers the Ksudrasutra (1. 4, No. 21) :
'
For one who is desirous
of (reaching) the world, the Brahrnan’.s chant is the atharvana (
saman), chanted
on the verse.s of the naudhasa ; the vtHutis are the a.scending ones (see the
Brahmana II. 1. 1); the rest is similar to the (normal) jyotisUima. — In this
manner, if its prstha {i.e. the hotuh prstha, the first prsthalaud) is chanted on the
rathantara, but if it is chanted on the brhat, the introductory (tristich) must
contain (the word) ‘ foremo.st ’ (cp. note 1 on VI. 9. 10), the ajya'(laud)K are
barhata (cp. note 4 on page 33 of the edition of Arseyakalpa), the prstha is
the brhat (saman) ; the atharvana (saman), (chanted) on the ver.se.s of the 6yaita,
is the Brahman’s chant, and on the usnih (part) the srudhya is chanted (instead
of the pauskala, see Anhang on Arseyakalpa, page 203). The vlatutis are the as-
cending ones. Th(* rest is similar to the jyotisUima ’.
7. The abhlvarta^ he should take as the Brahman’s chant for one
who has a rival.
1 Cp IV. 3. 1 and XV. 10. 3 and 11.
8. By means of the abhivarta the Gods turned themselves against
(ahhyavartanta) the Asuras. (The reason) why the Brahman’s chant
is the abhivarta, is for turning against the rival
166 THE BRAHMilNA OP TWENTY FIVE CHAPTERS.
^ Cp. IV. 3. 2. —To § 7 and 8 refers the Ksudrasutra (I. 4, No. 22) : ‘For one-
who has a rival, the Brahman’s chant is the abhivarta, the viatutis are those
that are used for abhic^ra (cp. ^adv, br. III. 2-6) The rest is similar to the (normal)
jyoti^toma
9. The srSyantlya ^ he should take as the Brahman’s chant for
one who goes amiss ^ in a sacrifice.
1 Gramegeya VITl. 2. 6 on SV. 1. 267=RS. VIII. 99. 3-4 (with varr.)=SV. II.
669-670.
2 Cp. XVII. 8. 2 as compared with ib. 4.
10. Prajapati longed to possess his own daughter Usas^. He lost
his seed; this was poured down on the earth; he strengthened^ it,
may this of me not be spoiled ^ he set it right and ’
(thinking) :
‘
;
made the cattle out of it.
1 For parallels cp. L^vi, Le sacrifice dans les BrShmanas page 20, 21.
2 Srlnati is the counterpart of vihhramSate (see XVI. 12. 4).
8 Cp. Ait. br. III. 33. 6: te deva abruvan medam prajdpate veto dumd iH;
because they had said ma duaat, the maduaa came into existence which cryptically
is equal to manuea \ The recension of the myth in our Brahmana is
apparently abbreviated and by consequence only partly comprehensible. The fuller
recension has been handed down in the Jaim. br. Ill, 261, 262, but the text is
rather corrupt. I give the translation so far as I understand the passage ‘The
Gods, undertaking a sacrificial session, said :
‘ what of us is horrid, that we will
produce, in order not to undertake the sacrifice with (that) horrid (part).’
What was horrid of them that they produced, and cleansing it, put it down on
(between) two earthen plates, thereupon they undertook the sacrificial session.
Therefrom (from the two plates, the saravas) that alchala (‘ not-wicked ’, euphemis-
tic as Hva) God was boni. Because he was born out of the plates, that is his name
(probably the author has in mind the name darva=Rudra).
was Agni that here It
was born (Agni sometimes is identified with Rudra). He who knows this, is not
hurt by this (God). He (Agni-Rudra) said to the Gods For what have ye :
‘
caused me to come into existence’? ‘For carefully watching’, they replied,
‘thou shalt kill him who may transgress’. Now, Prajapati had set his mind on
his own daughter, the Dawn. He (Rudra) put an arrow on his bow and shot at him,
Thereupon, he (Prajapati) put on the form of an antelope and went upward. This
(arrow shot by Rudra) is (the constellation called) ‘the threo-knotted arrow’....
fell down and came down on the Himavat.
After he (PrajSpati) was shot, his seed
It became manuaa (probably a lake, the forerunner of the classical manasam
saras). About this the Gods and the Seers, coming together, said Let not this : ‘
be spoiled’* Because they had said ‘let it not be spoiled* (ma ida^ dusat),
hence it was mUdtiaam, and mSduaaip is called mdinuaam (‘ man *). They set
it to flames on all sides by Agni, the Maruts blew on it, by means of
: . ;
vm. 2. 9.— VIII. 3. 1. 167
the ^rSyantlya they strengthened it (aJrimn) : hence the name Srtiyantiya,
Thereupon was created (out of the strengthened seed of PrajSpati)
cattle
those (animals) that first came into existence are the red ones those that came ;
into existence out of the (seed) when it was being heated, are the reddish
brown ones those that came into existence out of the (seed) when it was heated,
;
are the brown ones those that came into existence out of the (seed), when
;
it was being burned, are the mules and the black (animals), and therefore, this
same fire bums the white as well as the black (animal) out of the sparks were ;
created the goats and the antelopes out of the coals (afijara) the Angirascs, out of
;
the ashes mixed with coals were created the three va^as the one dedicated to
Mitra and Varuna, the one dedicated to Brhaspati and the one dedicated to the
All-Gods out of the ashes the donkey was created therefore he is (in colour) the
; ;
counterpart of the ashes therefore he lives being ridden
; The Sanskrit text may
be consulted in Das JaiminTya brahmana in Auswahl No. 207.
:
* ’
11. (The reason) why the Brahman's chant is the srayantlya, ia
that it (this saman) strengthens him and sets him right ^
1 To § (I. 4, No. 23)
9-11 refers the Ksudrasutra For one who is deprived :
‘
of a sacrifice, the Brahman’s chant is the 4r5yantiya; the kaleya (gromegeya VI.
2. 7) is (chanted) on the verses (SV. I. 408=BS. VIII. 21. 1. 2=SV. II. 68-69):
* We (call) thee, o incomparable one The rest is similar to the (normal)
!
’
jyotistoma
VIIL 3.
(The fourth prstha-laiid, the kaleya.)
The Gods and the Asuras contended for (the possession of)
1.
these worlds. The Gods resorted to Prajapati he gave them this ;
saman, (saying) By means of this saman ye will be able to drive
:
‘
them away*'. By it they drove them away from these worlds.
Because they drove them away (akalayanta), therefore it is (called) the
kaleya K
1 Read (Mlayisyadhva iti instead of kalayispaddham iti,
2 See note 1 on VIII. 2. 11. — Besides other myths to explain the name kSleya,.
the Jaim. br. (I. 164, 166) has the following interesting quasi-myth: ‘Gods,
Fathers and Men were on one side, Asuras, Ogres and Pi4acas on the other side.
These contended about (the possession of) these worlds. Now, the Kali-Gan-
dharvas moved in the middle, not heeding either party.The Gods, the Fathers
and the Men overcame the Asuras, Ogres and Pi4ffcas, and they divided these
worlds among themselves. The Gods took as their share the world of the
Gods, the Fathers the world of the Fathers, the Men the world of the Men.
Then arrived the Kali-Gandharvas and said, ‘Grant us also subsequently a share
‘ No ’, they said, ‘ ye, forsooth, have kept yourselves neutral, not
in these worlds
heeding either party*. They answered: ‘But incur mind wo have attended on
:-
168 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
ye, so give us a share ‘
No
they said, the worlds are well-divided by us, we
’ ‘
cannot mix them up again They said Then let that be ours what we our-
: *
selves see They granted them these Kalindas (the land of Kalinda ?), saying
‘Among these practise ye austerities’. Because they granted the Kalindas to the
Kalis, thence the Kalindas have —
name. This Kali, the son of Vitadanya, saw
this
this sSman, he practised it in chanting and saw by means of it this avantaradeSam
duryantam lokam ; this he conquered. This saman is a world (or ‘ room ’) gaining
one, he who has practised it in chanting finds room, but the status of a Gandharva
he does not reach, he gains only the world of the Gandharvas. Because Kali, the
son of Vitadanya, saw this saman, therefore it is (called) kaleya.* See the Sanskrit
text in Jaim. br. in Auswahl, No. 47.
2. He who knows this, drives away his rival from these worlds,
3. The stoma, ‘strength’ (tara) by name, was with the Gods;
the sacrifice, ‘finding treasure’ by name, was with the Asuras. The
Gods by means of this stoma :
‘
by strength your treasure finding one
’ ^
took away the sacrifice of the Asuras
1 The versos of the kaleya begin : tarohhir vo vidadvasum.
2 Similarly the Jaim. br.
4. He who knows this takes, by means of tlie stoma, the sacrifice
of his rival away.
5. There were (once) (certain) Gods called Sadhya. These, having
cut off the afternoon-service, went together with the midday-service to
the world of heaven. This (cut off afternoon-service) the Gods con-
nected by means of the kaleya^. That there is the kaleya, is for
connecting the afternoon -service (with the midday-service).
1 The kaleya is tho last laud of the midday-service.
6. The afternoon-service, forsooth, is ‘
finding treasure ’
(vidad*
vasu) : by taking as prastava (the verse quarter) ‘
by strength your
treasure-finding one’ he passes, in chanting, across^ to the afternoon
service.
1 abhyativadati (cp. V, 7. 4), ahfiilaksyativadatif aiiti dhdtvarthdnuvddah, Sayana.
7. The kaleya is (equal to) all the characteristics : in that it has a
(whole) verse-quarter as prastava, thereby it is rathantara-like ^
;
in that
it makes the same risings as the brhat^, thereby it is brhat-like ;
in that
its respond contains a stobha, thereby it is brhat-like ^ ;
in that it
has a ‘
running ’
idd thereby it is rathantara-like In all character-
istics he is firmly established.
;
VIII. 3. 2.— VIII. 4. 1. 169
1 Cp. VII. 7. 1.
2 Cp. VII. I am uncertain about the rohas the kaleya, perhaps;
1
drarh 5a. .(1) ;
12
7.
ba |
6.
dha (2) ;
1
nta 234h (3), cp.
iii
the musically figured chant in C. H*
page 324.
3 In the brhat : auhova, in the kaleya : va ova.
4
4 dravadida : ho 3i |
da (close of the kaleya), cp. also X. 11. 1 and X. 12. 4.
5 How in this respect the kaleya is rathantara-like, is not very clear. Sayana
quotes a passage from the Nidanasutra, which I cannot find exactly so in our text
(II. 11 beg.) The moaning seems to be that the prathastotras on the uneven
(3. 6) days of the sadaha (on which the rathantara is replaced by the vairupa- and
4akvarasamans) are dravadida (as the kaleya), whilst the prsthastotras of the even
(4, 6) days (on which the brhat is replaced by the vairaja and raivata-samans) are
Urdhveda {au 2345 |
da). In this way wo note at least a kind of correspondence
between kaleya and rathantara.
VIII 4.
(The arhhava-pavamana-laiid, its metres and
chants.)
I . There were (once) (certain) Gods called Sadhya. Together with
the whole sacrifice they went to the world of heaven. The Gods said to
the metres :
‘
Bring ye the soma hither.' They sent off the Jagati
she returned leaving behind three syllables and having become mono-
syllabic ;
they sent off the Tristubh ;
she returned leaving behind one
syllable and having become trisyllabic ;
they sent off the Gayatrl — at
that time, forsooth, the metres consisted of four syllables — she returned
bringing with her not only those syllables (that had been left behind
by the two others), becoming thus octosyllabic, but also the three pres-
sings, two in her hands, the third (in her mouth), biting it with her
teeth. Therefore two pressings are provided with shoots, but the
third is sucked out^, because she had fetched it beween her teeth,
sucking it out 2. The shoots of it (of the soma), that fell down as it was
being fetched, became the putikas^; the blossoms that fell out,
became the arjunas^; what she shook off^ {'praprothat), that became
the praprothas^. Therefore, at the afternoon-service (or ‘the third
pressing') they pour out the sour milk^: the soma which is eaten by
the cows'^; thereof they pour out the sap, in order that there may
be soma in it.
170 THE BR4HMANA OF TWENTY FIVE CHAPTERS.
1 The Jaim. br. relates this in extenao (cp, Jaim. br. in Auswahl No. 102):
further cp. Sat. br. IV. 3. 2. 7, Ait. br. III. 26-28, TS. VI. 1. 6. 1-6, K«th. XXIII.
10, Maitr Samh. III. 7. 3.
2 The first two pressings are obtained from the soma-shoots itself, the third,
however, (cp. C. H. § 218) from the pressed-out soma-husks,
2 A kind of herb used as surrogate for the soma, see below, IX. 6. 4, and cp.
Eggelingin Sacred books of the East, Vol. XLIV. page 461, note 1.
4 Equally a kind of grass used as substitute for soma, probably equivalent to
phalguna, op. Ap. XIV. 24. 12, Baudh. XIV. 29: 201. 26, TBr. I. 4. 7. 5.
5 Thus Saya^a (adhuntUanganiy, elsewhere the meaning is * to snort ’. The
meaning of praprotha is unknown. It must also denote a kind of herb palatable to
cows.
® Viz. in the piitabhrt to the pressed soma, cp. C. H. § 220 and Ait. br^
III. 27. 2.
7 When they eat the herbs, mentioned above, which originated from the soma.
2. Tristubh and Jagatl said to Gayatri :
‘
Let us join thee ’
She
answered :
*
What will result therefrom for me ’
? ‘
What thou wishest
’
they said. She replied :
‘
To me must belong the whole morning-service^
and I must have the lead of the last two services*. Therefore, the
whole morning-service belongs to the Gayatri and the last two services
are introduced by it *.
1 upa tvayava, usually this is the expression of one who wishes to become pupil
to another.
2 The pratahsavana is chanted on verses in gayatri-metre only, whilst the first
chant of the midday- and afternoon-lauds are likewise on verses in gayatri.
3. Tristubh Joined her with (her) three syllables^, so that she
(Gayatri) became of eleven syllables ;
Jagatl joined her with (her) one
syllable^, so that she (Gayatri) became of twelve syllables.
Tris^bh had become trisyllabic and jagatl monosyllabic after their en-
1
deavour to fetch the soma in this manner they were absorbed into the gayatri.
;
4. Therefore, it is said that the gayatri is (equal to) all the
metres, for the gayatri went making those increases
1 i.e. increased so as to encompass the two other metres.
5. Indra, loathing the afternoon- service ^ got away. The Gods by
means of (the words) :
‘
by the most sweet *
^ made it sweet by means
;
of (the words) : by the most intoxicating they made it intoxicating
‘ *
(‘strong’); by means of (the words) ‘by the stream become thou, o
:
VIII. 4. 2.— vni. 4. 11. 171
Soma, clarified *
they clarified it, and on (the words) : ‘ pressed out for
Indra to drink ’
Indra returned to it. (The reason) why he makes the
prastava with ‘
by the most sweet, most intoxicating ’
is that Indra
may take a share in the afternoon service.
1 Because its soma was pressed only out of the husks and therefore not
sufficiently strong and intoxicating.
2 The gayatra and the first sSman (the samhita) are chanted on the gayatri-
verses SV. I. 468=B'S* IX. 1. 1-3=SV. II. 39-41 : avadis^haya madiathciya pavaava
soma dhdraya |
indraya pdtave atUah.
6. *
The most sweet were ^
the domestic animals among the Gods,
‘
most intoxicating amongst the Asuras by (the words)
the ’
by the ; :
‘
most sweet, most intoxicating the Gods took away the animals of ’
the Asuras.
7. He who knows this takes away the cattle of his rival.
8. On these (verses is chanted) the samhita^.
1 Gramegeyagana XII. 2. 19 on the verses quoted in note 2 on § 6.
9. There were (once) (certain) Gods called Sadhya. These, having
out off the afternoon-service, went, together with the midday- service,
to the world of heaven. The Gods (however) united it (samadadhuh)
by means of the samhita (saman) ;
because they united it, therefore it
is the samhita (‘united ’),
10. The kaleya goes before, the samhita comes afterwards ;
for by
means of these two (samans) is the afternoon-service linked (with the
midday-service)
1 Cp. VIII. 3. 5.
11. The samhita is (equal to) all the characteristics ; in that it has
a (whole) verse-quarter as prastava, thereby it is rathantara-like ;
in
that it makes the same risings as the brhat^, thereby it is br hat-like;
in that is has after each verse-quarter a finale*, thereby it is rathantara-
like. In all characteristics he is firmly established.
1 I am not able to point out these rohaa in the samhita-saman. On the whole,
the chant as figured in the uhagana and the Prayogas differs considerably from the
gramegeya ; this is probably due to certain special rules for chanting on gayatri-
metre.
2 padanidhana, op. X. 10. 1 ;
perhaps in the samhita-saman the syllables pava,
ydpU and autah (cp. O.H. page 340) are to be taken as finales.
; ;
172 THE brIhmana of twenty five chapters.
VIIL 6.
(The arbhava pavamana-laud, its metres and
chants, continued.)
1. There are the kakubh and the usnih
^ After the samhita saman two chants follow in the jyotistoma, the first onr
kakubh-metre (of 8 + 12 + 8 syllables): the sapha, the second on uanih-motre (of
8+8 + 12 syllables): the pauskala. The sapha gramegeya XVII. 2. 5 on SV. I.
is
578=!I5S. IX. 108. 1(*2)=SV. II. 42(-43) (kakubh satobrliati). The pauskala is
gramegeya XVII. 1. 5, on SV. I. 566=RS. IX. 106. 1(.3).-SV. II. 44(-46).—
Although here only two verses are applied (m 2 . II. 42 and 44), the uttarareika
gives, after 42, one verse more and after 44 two more, because these come in later
on, at the 10th day.
2. By means of the kakubh and the usnih, Indra hurled his
thunderbolt on Vrtra; at the kakubh he made a stride onward, by
means of the usnih he hurled it. Therefore, the middle verse-
quarter of the kakubh has the highest number of syllables, for it is a
striding-on. Thereupon, he drew together^; therefore, the last
verse-quarter of the usnih has the highest number of syllables, for in
2
front the thunderbolt is, as it were, heavy .
1 tad abhi samauhat for abhlsamuhati the Diet, of Petorsburgh in kurzorer
Fassung gives the meaning zusammenhaufon ’. * I propose to take tad abhi
together, and suggest that padau is to be understood as object to samauhat ; being
about to hurl the thunderbolt, Indra strides out ; at the moment of hurling, he
draws his feet together (he draws the left foot, which was behind the right one,
forward). Sayana comments abhitah uhhe par^ve samauhat, astdksarau padau
:
samyag avahat he takes as subject kakubh. The Jairn. hr. (III. 294) has strid- : ‘
ing out he drew together its syllables {parakramamano hy asydksarani ( read asya
a°*i) samauhat).
2 The passage in the Jaim. hr. (I. 158, 159) runs as follows: ‘By
parallel
means kakubh and the usnih Indra, standing on two gayatrTs (the metre of
of the
24 syllables) (as his feet), hurled his thunderbolt on Vrtra. These two (gayatrls)
wore not able to support him he added to them the fourfooted animals cow,
; :
horse, goat and slieep, and those {i e. the metres which arose in this way, the metros
of 24 + 4=28 syllables, the kakubh and usnih) supported him. Standing on tho
kakubh and usnih, making the sabha and pauskala his two arms, he hurled (tho
thunderbolt) and slew him {viz. Vrtra). He who knows this slays his spiteful
enemy. He (Indra) stepped with one foot forward, the other one coming after;
the foot that was directed forward, became the kakubh therefore of the kakubh ;
the greatest number of syllables is in the fore part (8 + 12 + 8) the foot that came ;
after, became the uanih therefore of the usnih the greatest number of syllablea
;
is in the hind part (8 + 8 + 12 ). See Jaim. br. in Auswahl, No. 60.
;
vm. 5. 1.—- vin. 5. 7. 173
3. A thunderbolt (i.e. a deadly weapon) he who knows this, hurls
on his rival.
The kakubh and the usnib are the nostrils (the nose) of the
4.
sacrifice. Therefore, although being the same metre, they both convey
in different ways the sacrifice; therefore from each of the nostrils,
although they are similar, the two breaths issue in. a different way^.
1 As out- and inbreathing.
5. The kakubh and the usnih are the breaths (the vital airs) ;
therefore they (the priests) do not make vasat with them^. ’
If they
made vasat with them, they would put the vital airs into the fire.
They must not be used as yffjyas, to accompany a burnt -offering
1 ; at the
end of a yajya the word vaaat is pronounced,
6. On these (verses)^ the sapha (saman) is (chanted). Devoid of
pha^j forsooth, is the afternoon-service; (this saman is chant-
ed) to make the afternoon-service provided with pha^. As for the
pauskala, by means of this (saman) Prajapati created the domestic
animals in abundance (pttskala) ;
to them he brought form (or ‘
beauty’)
(the reason) why it is this saman, is that he (thereby) brings beauty to
his beasts^,
^ Properly the sapha only on the first.
2 What the meaning of pha is, according to our author, is unknown. Nor
is the meaning of the name aahha, as this saman is called by the Jaiminiyas (Jaim.
br. I. 160), very clear. **
On these the sabha (is chanted), in order that the sacri-
fice may
be aahha (possessed of bha, ‘light’ ?). All that is wrongly chanted or
recited, or incomplete in the sacrifice, for clearing up {aabhatayai) (all) that
(it is adhibited). They chant this saman, hoping that it may be shining, illumin-
ated (?) — By means of the sabha, the Gods (possessed themselves) of the splen-
dour, the power, the valour, the strength, the cattle and the food of the Asuras,
by means of the sabha, they made themselves lighting (aabham atmanam adhy~
akwrmta )' —By means of the sabha, Prajapati makes the cattle remain with
him ; therefore, he said : ‘ I have become shining out through cattle (aabho vai pa-
‘ *
Subhir abhuvamy etc. See. Jaim. br. in Auswahl No. 61.
8 Cp. Jaim. br. I. 160 : ‘ He (Prajapati) did not know the domestic animals
(the cows)from one another, as they were of one colour (ekarupa). Ho saw the
pauskala and, thereby, distinguished their colours they became of different :
colour : white, reddish, and blewjk; formerly, forsooth, they had been of one colour,
red even they were’ (Auswahl No. 52).
7. (The three verses, beginniag): ‘By fore-conquest from your
plant’ are a verse-quarter-viraj ^ and syllabic- viraj.^ By means of the
;
174 THE BRAHMANA OF TWENTY FIVE CHAPTERS
verse- quarter- vira], the Gods went to the world of heaven, by means
of the syllabic viraj, the seers after (them) came to know the way to it
That there are those verse- quarter- viraj and syllabic viraj (v^erses),
is for knowing the way to the world of heaven.
1 After the sapha and pauskala follow in the arbhavapavamSna-laud the
4yava4va and the andhigava samans on three verses, the first of which is an
anuatubh, the second and third gayatrls. These three verses together comprehend
10 verse-quarters (the anuatubh : 4, each gayatrl : 3) and, the viraj being of 10
syllables, they form together a padya viraj. They contain together 80 syllables
(the anuatubh : 32, each gayatri : 24), together, they form an aksarya viraj 80
being a plurality of 10. —The three verses are SV. 545=RS. IX. 101. 1-3=SV.
T.
II. 47-49. The ^yava.4va (on SV. I. 545) is gramegoya XVI. 1. 11, the andhigava
(on the same verso) is gram. XVI. 1. 12.
8, On these (verses) the syavasva (is chanted).
9. Syavasva, the son of Arcananas, who was taking part in a
sacrificial session, was brought (by his fellow-sattrins who wished to
kill him) to a desert (‘ dry soil ’). He saw this saman and by means of
it created rain. Thereupon, he became all right and found salvation
This saman, forsooth, is a means to get salvation
1 In the Jaim. hr. (I. 163, 164) this legend is somewhat differently told
SySvo4va, the son of Arcananas, had absented himself to collect fuel for the sacri-
fice, the sattra. He was left behind by his fellow-sattrins, who by themselves
went to the world of heaven. He desired :
*
May I reach after them the world of
heaven, may I bo united with my fellow-sattrins ’. He saw this saman and
practised it in chanting. By the verso :
* By fore-conquest of your plant ’
the
Maruts called him to the world of heaven, the thrice repeated stobha of the saman
being c%5 (‘come’). Thereupon, he was united with his fellow-sattrins. And so
Syavasva is united with the Maruts {sa haisa marudhhir eva saha syavaH'ah). See
the text in Jaim. br. in Auswahl, No. 54.
10. He who has chanted this (saman) finds salvation and becomes
all right.
11. Indra, loathing the afternoon-service, got away The Gods by
means of the syavasva (and especially by its stobha) :
‘
come, come
called him hack. (Thereupon) he returned. The reason why there
is this saman, is that Indra may have a share in the after-noon-
service
1 Cp. note 1 on VIII. 4. 5.
2 The stobha is aihayi^ ehiya which are the chanting forms of ehi :
‘ come
hither’.
;
viii. 6. 8. —vm. 6. 16. 175
* Similarly the Jaim. br. I. 164. In the text of Pafio. br. read ehiyety anva-
hvayantf sa etc.
12. Then the andhigava. Andhigu, desiring (to obtain) cattle,
saw this saman by means of it he created a thousand head of cattle^.
;
(The reason) why it is this saman, is that the cattle may flourish. It
has a finale in the middle * (and) has (the word) idd (as closing finale)
Thereby the afternoon-service becomes all right®. If it were not
provided with a finale in the middle and if it had not idd (as closing
finale), the afternoon-service would not be all right.
1 Cp. Jaim. br. I. 165; ‘The descendants of Sakti (the Saktyas), being
desirous of obtaining food, were consecrated (f.e. they undertook a sacrifice of
soma). Then AndhTgu, the ^aktya, saw this saman and practised it in chanting ; he
applied the decasyllabic viraj in the middle; the viraj is decasyllabic, the viraj is
food; thereupon they obtained the viraj, viz, the food cp. Auswahl No. 56.
2 Cp. C.H. page 342.
2 This is more clearly expressed in the Jaim. br. (T. 165, Auswahl No. 55) :
‘It has a nidhana in the middle: for obtaining a firm support. They who under-
take the 5rbhava-laud, go crossing a soa without hold (?) that it (the saman) has ;
a nidhana in the middle, is for obtaining a firm support. Just as in daily life one,
who has descended with his ship into a sea, comes across an island, and having
gone on land, takes a rest, in the same manner they, having undertaken (litt,
*
come unto ’) the nidhana, might take a rest *•
13. They make (‘ chant ’) in the middle a finale of ten syllables
the viraj is of ten syllables ;
he (the Sacrificer) gets a firm support in the
viraj
1 Cp. the Jaim. br. as cited in note 1 under § 12.
14. (On the verses beginning :)
‘
Unto the dear ones he is clarified
is chanted the kava(saman) ^
;
it is the chant of Prajapati.
1 Gramegeyagana XVI. 2. 6 on SV. I. 554=^18. IX. 75. 1-3=SV. II. 50-52
(jagatl-metre). —According to the Jaim. br. (I. 166) this saman was seen by Kavi
Bhargava who desired amidst the Gods the immortal world of the Gandharvas.
This Kavi Bhargavais, according to the Sarvanukramana, the Seer of IX. 75.
15. The ‘dear ones' are the children, the ‘dear ones* are the
domestic animals ;
he gets a firm support in children and domestic
animals.
16. The ausana and the kava are the strings of the sacrifice^;
this God-case forsooth, is closed up with regard to the sacrifice.
176 THE BRAHMA^A OF TWENTY FIVE CHAPTERS.
(The reason) why these two (sSmans) are the last, is, that the sacrifice
may be uninjured (or ‘
well kept ’ ).
1 Tho sacrifice is, so to say, kept in a osise which is closed up or pressed together
by means of two strings the aulana, the last of the midday laud (cp. VII. 6.
:
16) and the kSva, the last of the ftrbhava-laud.
2 Cp. Ath. S. X. 2. 27. tad vS atharvamh Siro devako^ah a a mub •
i t a h ,
VIII. 6.
(The agnistoma-laud.)
1. The Gods divided among themselves the sacred lore; what
pith of itwas left over, that became the yajnayajniya (saman) ^
1 Gramegeyagana I. 2. 25 on SV. I. 36=:RS. VI. 48. l-2=SV. II. 53-64.
2. The yajnayajftiya, forsooth, is the pith of the sacred lore. By
chanting the yajnayajniya they establish the sacrifice in the pith of
the sacred lore.
3. The yijnayajnlya is a womb: out of this womb Prajapati
created (emitted, brought forth) the sacrifice; in that he created
sacrifice after sacrifice (yajnam yajnam)^ therefore it is (called) yajna-
yajfilya ^
1 The word yajaayajftiya, containing twice the word yajria, induces our author
to speak of *
sacrifice after sacrifice ‘ sacrifice ’
alone being sufficient.
4. Therefore, formerly the Brahmins used to hold ^ the out-of
doors-laud with this (saman) (thinking) :
‘
Beginning at its womb
let us go on to extend the sacrifice But, by chanting it at the end
they establish the sacrifice in its womb.
1 On the aorisb with purd (also VIII. 9.7) cp. Delbriick, Altind. Syntax, page
280.
2 Similarly the Jaim. br. (I. 173): ‘Formerly they used to hold all the lauds
with this (saman) *
; etena ha ama vai purd aarvdni atotrdni etuvanti.
8 Read yad v antatah instead of yajnantatah,
6. With the Asuras (once) was the whole sacrifice. The Gods
saw the yajfiayajnlya. By means of (the words) :
‘
by sacrifice on
sacrifice in honour of Agni they took from them the agnihotra
*
;
(by the
words) ‘and by hymn on hymn in honour of the skilful the full- and
new-moon sacrifices ;
by (the words) :
‘
continually we (will extol) the
vra. 6. 1.—vm. 6. 10. 177
immortal Jatavedas’, the seasonal sacrifices, and by (the words) ‘as a
dear friend I will extol ^ the sacrifice of soma.
6. At that time the metres (the verse-quarters of it) were :
‘
By
sacrifice in honour of Agni ;
l)y hymn in honour of the skilful ; we (will
extol) the immortal Jatavedas; as a dear friend I will extol \ Now,
the Gods by means of the verses, repeating each time the beginning,
(the first word of each verse quarter), took the sacrifice away from the
Asuras^.
1 Because the verses of the Gods in this manner had grown bigger and stronger
them those of theAsuras! The verse runs: yajhay aj fia vo agnaye giragira ca
dakaase |
prapra vayam amrtam jatavedaaam priyar^i mitram na Saihaiaam,
7. He who knows this takes, through the verses, the sacrifice of
his rival away.
8. A brahman, Kusamba, the son of Svayu, a Latavya (by gotra),
used to say about this (chant) :
‘
Who, forsooth, will to day be
swallowed by the dolphin ’ *
^ that has been thrown on sacrifice’s path ?
1 A female dolphin or porpoise ; perhaps a crocodile is meant.
2 ‘ Sacrifice’s path ’
is the way prescribed for going hither and thither on the
10.
sacrificial ground. —The text should run at the end : gariayatUu
9. Now, the dolphin thrown on sacrifice’s path is the yajhayajfilya
(saman). By saying: ‘by hymn on hymn’ (giragira)^, thereby the
Udgatr swallows himself.
1 A pun on the word giro, which is in appearance inauspicious, because it can
be connected, as 2nd pers. imperative, with girati (* to swallow *), (instead of grnUti
*
to extol ’).
He should (therefore) perform his part of the chant, making
(the) ird (-sound) ^ ; the Udgatr (thereby) establishes the sacrifice in
food (ird) and will not die prematurely.
1 Instead of by giragira he introduces the Udgltha by ira ird, see C.H.
page 370. Read in the text yad yajfidyajiilyaip^
2 On these §§ op Jaim. br. I. 174, 176 :
(He should chant the Udgltha in the
following manner :) * *
o{y)ird {y)ird cS ddkaaad ’ (instead of o gd ird gird ca ddkadad
of the gfina). If he were to say : gird gird ca, Agni vaUvanara would swallow up
{gired) the Sacrificer, but by saying : o{yyird {y) ird cd dakadad, ird being food, he
puts food into the mouth of Agni vai4v&nara (=sas he brings the word ird at the
beginning [mukha meaning * mouth *
as well as * beginning *] of the yajnayajnlya,
which is identified with Agni vai4v5nara). However, he is apt to become parched
12
178 THE bbIhmama of twentt five chapters.
up by saying o{y)ira o{y)ira ca daksaaa ; he should (rather) say o{y)ira ihd cd dd»
ksdad, and so he does not become parched up. About this (chant) the BrShmins
of former times used to speculate Who, forsooth, will to day come safely across
: *
the opened mouth of the crocodile (HmSumdri) ? The yajfiayajnlya, forsooth, is *
the crocodile that stands with opened mouth waiting at the small path ; it is in
his mouth that he puts food, whereupon he passes safely by him See the text
in Jaim. br. Auswahl No. 62.
11. Unto (Agni) vaisvanara the Udgatr surrenders himself^ by
saying :
prapra (‘ forth ! forth ’) vayam ;
he should say praprlm * vayam.
In this manner he will pass over Vaisvanara.
1 Is Agni vaisvanara here a reminiscence of the Jaim. br. ? op. note 2 on § 10.
According to the Jaim. br. (I. 169, 170) it is also Agni vaif^vanara out of whose
haras the yajfiayajfiTya is sprung forth.
2 Suggesting the idea of prlndti {?),
12. He, forsooth, who recites a declining verse, will, after the per-
forming of the chant, fare worse. Now, the (part of the yajfiayajnlya
13.
which contains the words) na ^amsisam (‘I will not extol’) ^ is a
declining verse; he should (rather) say nu ^amsisam or au^amsisam
(‘I will extol’; ‘I will extol allright’). He then recites no declining
yerse, and after the chanting will fare better.
1 As if na were the negation, whilst it is equal to iva. Similarly the Jaim. br,
(I. 176) prescribes the change nu ^arnsisam,
The sacrifices that have (the word) vac (‘ voice’) at the end,
leak through the cleft of the voice. Now, the sacrifices that end with
the yajnayajfiiya^, have (the word) vac at the end. Untruth is the
cleft of the voice ;
after the untruth that is spoken by one who
performs the agnistoma, the sacrifice leaks ;
on a syllable ^ it must
finally be established ;
by the syllable forsooth, he covers up the cleft
of the sacrifice
1 As does the normal agnistoma, of which the yajftayajfiiyastotra is the last.
2 Cp. note 3 on § 14.
8 With §§ 12, 13 cp. Jaim. br. I. 178: ‘They (the theologians) remark: ‘The
verses of the yajfiayajfilya are one syllable too short (this refers to the last pada :
tUa trdtd tanundm). This is a gap in the yajhayajfiiya ; after the gap in the
yajfiSyajfiiya the sacrifice leaks; after the sacrifice, the Sacrificer; after the
Sacrificer, his children. In this (gap) he should put the (the word) ‘ voice ’
; the
voice, forsooth, is the sacred lore’, etc.
— ;
VIII. 6. 11. VIII. 7. 2. 179
14. The syllable*, forsooth, is Viraj’s form*: in Viraj^ he is
finally established ®.
1 akaara ‘syllable* means also ‘imperishable*.
2 And viraj is food ; annam virat {e.g, 6at. br. VllL 3. 2. 13).
The ritualistic authorities are at variance regarding the meaning of the
Brahmana. Nidanasutra (II. 10) cites our passage and adds the remark :
‘ What is
the untruth, which the syllable ?’ va is the syllable, i e., a syllable beginning with ‘
va *
and ending on 5 (This remark is added because from the words
‘
etad akmram
one might otherwise infer that va, and not va, was meant). Ending on gr/, say ‘
some. Considering that the Brahmana condemns the dropping of the g, they
should recite w i t h it ;
in this way he covers by means of a whole syllable the cleft
of the sacrifice Another moaning is that the last syllable of the verse (and not
the stobha) is intended by the author of the Brahmana, and this is the meaning of
the Siitrakara (Laty. II. 10. 18), who expressly states that the syllable nam (not
vd=vag) must be the nidhana of the last stotriya, cp, note 1 on VIII. 7. 2.
VIII. 7.
(The agnistoma-laiid, continued.)
1. At the morning, verily, the metres are applied from hence
upwards \ from thence downwards^ they are applied at the laud of the
yajhayajfilya ;
yajnd vo agnaye gird ca dahsase is (the metre) of twelve
syllables vayam amrtam jdtavedasam is (the one) of eleven syllables,
;
j)ra
priyam mitram na Hrhsisam is (the one) of eight syllables
1 i,e. increasing in number of syllables the gayatri (3 x 8) at the morning-
:
service, the tristubh at midday (4x11), the jagati at the evening-service (4 x 12
syllables).
2 In reversed order.
3 By this reasoning we understand, that the Sacrificer, after he has reached
temporarily and spiritually the world of heaven, will again descend on earth (cp
the next following §), to live his whole life.
2. He transforms the last (verse of the yajnayajnlya-stotra) into
an anustubh'. The anustubh in the earth: on the earth he (the
Sacrificer) (thereby) gains a firm support.
1 How this is brought about, is explained by the Sutrakaras (Laty. II. 10.
18-19, Drahy. VI. 2. 18-19). '
At the last stotra-verse he should repeat (the syllables
bhuvadvaje in this manner :) bhuvadvajayi, bhuvadvajem and its nidhana is (the
syllable) nam ;
for he (the author of the Brahmana) says :
‘ the last (he transforms)
into an anustubh’ and * on a syllable it must finally be established ’ (VIII. 6. 13).
180 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(It is known that out of the pragStha, on which the yajfiftyajfiiya is chanted, are
made three verses : a brhati of 36, and two kakubhs each of 28 syllables ; by
adding the four syllables bhuvadvaje [for bhuvadv^jayi is only the sSman form of
these four syllables], the last kakubh becomes an anustubh, of 32 syllables) — ‘ But
the teachers (are of opinion) that no repetition is to be made (according to
Dhanvin,
1
because we have already an anustubh, if the last time the first verse
is read, as is done in the Brahmana in VIII. 7. 1 ,
omitting the syllables yajfia^
girOf and pra; manner the tristubh of 36 becomes an anustubh of 31
in this
syllables; reasoning with Ait. br. I. 6. 2: na vd ekenakmrena chandamsi viyanti
na dvabhyanii this can be taken as an anustubh of 32 syllables, or we are to
take the finale of one syllable vd, to the 31 syllables) and the finale should be as
handed down in the sacred text, according to fisijdilya
3. (Moreover) the anustubh is the voice ^
;
in the voice he is
firmly established ;
the anustubh is pre-eminence ;
in pre-eminence he is
firmly established.
Cp. V. 7. 1.
4. How, now, must the yajfiSyajfilya be chanted ? ’
they ask.
‘
Like an ox discharging urine, thus indeed and thus indeed ^ ’
1 With ‘thus’ the person who recites the BrAhmana must have made a
gesture, indicating the precise manner.
6. ‘
The Udgatr is continually nearing himself unto (Agni) vai-
svSnara’^ they say, *
if he speaks the verse of the yajfiayajniya mani-
festly *
It should be chanted by him while he passes over as it
were ;
he (thereby) passes over (Agni) vaisvanara.
1 To whom this chant is attributed in the anukramanik& of the grSmegeya ; cp-
VIIL 6. 11.
2 Or ‘rightly’ rjund, ue, without changing anything in the words of the
chant.
3 i.e. deviates from the text in the manner as indicated VIII. 6. 10-12.
^
6. Unto (Agni) vaisvanara the Adhvaryu gives over (abhisfjati )
the persons .seated in the sadas, by causing them to return to * the laud
of the yajfiayajfilya. It should be chanted whilst he covers himself
completely, up (with his garment) in order to prevent their being
burned by (Agni) vaisvanara.
1 The Adhvaryu summons the priests before the chant of those stotras
that are formed by repetition out of three verses, by the words ; asarjy aaarji vdg
aaarji, , .upQvarladhvam, Ap. XII. 17. 9; Sat. br. IV. 2. 6. 8, upavartadhvam ity
anydni stotrdnt {sc, updkaroH ). —The persons seated inside the sadas are the Hotrakas
and the Chanters, the Brahmem and the Yajamana.
;
VIII. 7. 3.— VIII. 7. 10. 181
2 t.e. * to repeat *, cp. note 1.
Cp. C. H. § 241 c.
7. The Fathers, however, do not know ' one who has completely
eovered himself (by his garment) and at the laud of the yajnayajfiiya
the Fathers want to know (him) properly : up to the ears (only) the
eovering must be made. Thereby he is covered and (at the same time)
not covered ;
so the Fathers know (him) and (Agni) vaisvanara does
not hurt (him).
1 The reason why at this particular moment the Fathers must be able to
know their descendants is perhaps to be sought in the feict, that at the afternoon-
service, immediately before the yajnayajfiiya-stotra two chips from a aaumya
cam are offered to Soma accompanied by the Fathers, cp. C. H. § 237a. II. The
Jaiminiyas disapprove of this practice ; we read in their BrShmana (1. 174) :
*
Now ’
they say; ‘He should chant (the yajfiayajfliya-stotra) having covered himself
completely up. The yajfiayajfilya, forsooth, is Agni vaisvanara : for appeasing it
and for not being burned by it.’ He is, however, apt to get the Fathers for his
deity, if he should chant (it), being completely covered (probably because at a
sacrifice destined for the souls of theDead the performer covers himself). They
say also :
*
As up to his ears), so far having covered himself,
far as his ears are (i.6.
he should chant.’ They (others), however, say: By means of the ears he hears, ‘
by means of the eyes he sees of this (eyesight and hearing) he would deprive him-
;
self, if he should chant (it), being covered.. .Being uncovered he should (therefore)
.
chant it.*
8. Behind (the garhapatya) ' the wives ^ pour down water ;
they
thereby
10. extinguish (or ‘appease’) (Agni) vaisvanara; for water is
a means of extinguishing (or ‘
appeasing’).
1 Or; * afterwards According to the Adhvaryusutras (see C. H. § 241. d)
this action takes place inside the sadas.
2 The plural, in case it is a sattra.
9. Besides, they (the partakers of the sattra) thereby emit semen
for the semen is a fluid.
1 And thus are sure to obtain progeny.
They (the wives) pour it (the water) along their right thighs
for from the right side the semen is emitted
1 Cp. Skt. br. II. 5, 2. 17 : dakainato vai vraa yoadm upaSete and the other
passages collected by Oertel in Journal of the Amer. Or. Soo., vol. XXVI,
page 188.
;;;
;
182 THE BRAHMAN A OP TWENTY FIVE CHAPTERS.
11. Rather a great (part of the garment) must be pushed back^
(by the wives) ;
they thereby engender spirit for him^.
1 Cp. TS. VT. 5. 8. 6 :
*
she pours down water ; thereby semen is poured out
along the thigh she pours it down ; for along the thigh the semen is poured out
having bared her thigh she pours it out ;
for after the thigh is bared, cohabitation
takes place, semen is emitted, children are born.
2 For the son, as appears from Kath. XXVI. 1; 122. 7 : duramupary uduhetdhrl»
tamukhy asya jdyate *
he will get an ahrltamukhin (son).* —For §§ 8-11 cp. Jaim. br.
I. 173 ;
*
They hold the laud, having put (a vessel filled with) water near. The
yajfiSyajfilya, forsooth, is Agni vaisvSnara : for extinguishing it and for not being
burned (by it) ; along the thigh the wife (of the Sacrificer) pours it out ;
it is Agni
vai^vanara she thereby extinguishes ; having bared her thigh she pours it out, for,
after the thigh is bared, the wife viryam karoti ’ (‘ takes the seed of the male
up’ ?).
12. They^ cause her to be looked at by the Udgatr, for impregna-
tion’s sake.
1 The Adhvaryus, cp. T8. l.c. :
‘
he causes her to be looked at by the Udgatr
the Udgatr, forsooth, is Prajapati : in order that she may bring forth progeny ’.
At the /tim-making^ they cause her to be looked at
13. ;
for after
the Aim-making the seed is implanted (the pregnancy follows)
1 At the beginning of each turn of the chant the Chanters make him (hum).
2 Sayapa here quotes Ap. V. 25. 11, see also the references given in the German
translation of Apastamba.
14. Unto the third verse of the laud ^ they cause her to be looked
at, for threefold * is the semen
1 This implies that the Udgatr should look at the wife (or the wives) only
during the first three stotra- verses, beginning with the first hum.
2 I compare TS. V. 6. 8. 4 : trlni vdva retMiei pita putrah pautrah.
3 To § 8 sqq. refer Laty. II. 10. 15-17 and Drahy. VI. 2. 16-17 ‘At tho Aim- ;
making of the yajnayajfliya the Udgatr should look at the wife (of the Sacrificer)
at the finale (of the first three verses of the laud) the wife should pour down water
upon her right thigh ;
when the prastava of the third verse of the laud has been
chanted, she should pour down all this water
VIIL 8.
(The three uktha-lauds.)
1. The Gods, forsooth, having acquired by conquest the agni-
stoma, could not conquer the ukthas. They said to Agni :
‘
Let us
VIII. 7. 11. — VIII. 8. 4. 183
gain the conquest by thee as leader What will there*
’. He answered :
‘
from2.result for me ? ’
‘ What thou wishest they said. He replied ' :
‘
On verses addressed to me may they introduce the ukthas
Therefore, they introduce the ukthas on verses addressed to
Agni
2 Cp. Kaus. br. XVT. 11 : agmyiau maitravarunhya pranayantyt aindrlsv
itarayoh.
3. And therefore, on gayatri-verses, for Agni has the gayatr! as
his metre.
4. Having made Agni their leader, they strode on, together with
the horse ^
;
because together with the horse {sakam a^vena) they strode
on, therefore there is the sakamasva (saman)^.
1 With Agni who had taken the form of a horse, cp. Ait. br. HI. 49. 7 ; tan
agnir aHo hhxdvdhhyatyadravat.
2 An ukthya-sacrifice consists of 15 stotras and 4astras; to the ordinary twelve
lauds of the normal agni§toma three more are added, thereby the afternoon
service comes to comprise, as each of the other services, five lauds. The three new
ones are 1. the uktha-stotra (running parallel to the 6astra) of the M ait ra -
varuna, addressed to Indra and Varuna; 2. the uktha-stotra (running
parallel to the 6astra) of the Brahmanaccharnsin, addressed to Indra
and Brhaspati 3. the uktha-stotra (running parallel to the ^astra)
; of the Ac c h S-
V a k a, addressed to Indra and Visnu (see e.g. Ap. XIV. 1. 9).
I. The maitravarunasyokthastotrais the sakamasva :
gramegeya
I. 1. 14 on SV. I. 7=RS. V L 16. 16-1 8=SV. 11. 65-67 (gayatriverses) ; the 6astra
of the Maitravaruna consists (cp. A6v. VI. 1. 2, $ankh. IX. 6. 2) of RS. VI. 16*
16-18 (stotriya trea) ; VI. 16. 19-21 (anurupa trea) ;
III. 51. 1-3 (Indra) and
VIII. 42, 1-3 (Varuna) (the ukthamukha) ; VI. 82 (sam^amsika) ;
VII. 84 (paryasa)
both addressed to Indra and Varupa together ; VI. 68. 11. (yajya).
II. The ukthastotra of the B r a h m a n a c c h a,m s i n is the
saubhara : gramegeya XI. 1. 14 (but cp. note 1 on VIII. 8. 13) on SV. 1. 408=JRS.
VIII. 21. 1- 2=:SV. II. 68-69 (kakubh and satobrhati) ; the ^astra of the
Brahmanaccharnsin (A^v. l.c., cp. Sahkh. IX. 3, Vaitanasutra XXV. 3. 11) consists
of ]^S. VIII. 21. 1-2 (stotriya) ; VIII. 21. 9-10 (anurupa) ;
I. 57 (uktha-
mukha, addressed to Indra) ; X. 68 (sam4amsika, addressed to Brhaspati) ; X. 43.
1-11 (paryasa addressed to Indra) ; VII. 97. 10 (yajyS).
HI. The ukthastotra of the AcchSvaka is the narmedha :
gramegeya I. 2. 27 (but cp. note 2 on VIII. 8. 22) on SV. 1. 406=^IS. VIII. 98.
7 - 9=SV. II. 60-62 (byhati and satobrhati) the fiastra of the Acchavaka consists ;
184 THE BBAHMANA OE TWENTY FIVE OHAPTBES.
of VIII. 98. 7-9 (stotriya) ; VIII. 13. 4-6 (anurupa) ; II. 13 (uktha-
mukha, addressed to Indra), VII. 100 (Visiju), I. 166 (Vispu) ; VI. 69 sSro^amsika
(Indra and Vis^u) ; VI 69. 3 (yajyS).
5. Therefore, they lead on (introduce) the uktha (-laud)s with the
sakamasva; for by it at the beginning they conquered them.
6. Now, Indra said :
‘
Who is going to follow together with me ?
’
I’said Varuna. Varuna stood behind him and Indra fetched (the
uktha). Therefore a (hymn) addressed to Indra and Varuna is recited
(by the Hotraka) after (the laud)^.
1 See note 2 on § 4 (I).
7(a). The same (God) said :
‘ Who is going to follow together with
*1’ said Brhaspati. Brhaspati stood behind him and Indra
fetched (the uktha). Therefore a (hymn) addressed to Indra and Brhas-
pati is recited after (the laud)
t Cp. note 2 on § 4 (II).
1(b), The same (God) said :
‘
Who is going to follow together with
me ? ^
*
I *
said Visnu. Visnu stood behind him and Indra fetched (the
nktha). Therefore a (hymn) addressed to Indra and Visnu is recited
after (the laud)'.
1 Cp. note 2 on § 4 (III). — With § 6 and 7 cp. Ait. br. III. 50.
8. What he had fetched for them was the cattle'; the ukthas
iorsooth, are the cattle. He who desires (to obtain) cattle should
10. an ukthya
perform (sacrifice) *.
r According to Jaim. br. I. 181 they were the six wish -cows : cow, horse, goat,
aheep, rice and barley.
2 A jyotistoma followed by the three ukthastotras and corresponding Sastras.
Here, as so often in the printed text, the words uktha and ukthya are interchanged
(misprint !)
9. By means of the brhat, forsooth, Indra hurled his thunderbolt
on Vrtra; the sharpness (orMustre’, ‘splendour^) of it fell down and
became the saubhara (-saman).
‘
A sameness is brought about in the sacrifice ^
they say, ‘
if the
prstha(-laud) ' and the twilight(-laud) * are both the rathantara
(-saman) and no chant of the brhat comes between (these two) ’. By
VIII, 8. 5. —vm. 8. 14. 185
chanting (however) the saubhara, the chant of the brhat is brought
about between (these two), for the saubhara is the sharpness of the
brhat ^
1 The hotuli pi^thastotra.
2 The sandhistotra, which also is chanted on the rathantara-melody (Arseya-
11.
kalpa, page 204 s.f.)
8 Cp. § 9.
If the over-night-rite (the atiratra)
is chanted on the brhat
(saman) \ then the saubhara must be taken as the Brahman’s chant
in the uktha (laud)s He thereby furnishes the brhat fully with (its
own)12,
splendour.
1 If the hotuh prathastotra is the brhat.
2 Then equally the uktha-laud of the BrShmanaoohamsin (the second uktha)
must be the saubhara for in this case there is no ‘sameness of performance
:
13.
(But) if it (the over-night rite) is (chanted) on the rathantara,
he should take the saubhara (as the Brahman’s chant) ^ for avoiding
sameness.
1 The text runs yadi rathantarasdmnd saubharam kurydt. This gives no good
sense. I guess : yadi rathantarasamd («c. atirdtrah aydt). But even so the purport
is not wholly clear.
When the Gods went to the world of heaven, the quarters
collapsed. By means of the saubhara (and more especially by its finale)
u they propped them u p (u d asiabhnuvan). Thereupon, they (t.e. the
quarters)
14. became fixed (or ‘fastened’) and got a firm support. Then
the Gods knew the (way to the) world of heaven. He who desires (to
reach) the world of heaven and to get a firm support, should chant the
saubhara ;
he gets knowledge of the way to the world of heaven and
gets a firm support.
1 The saubharasaman gramageya (on Sv. I. 408, cp. note 2 on § 4 [II]).
in the
ets given uhagana I. 1. 16 points to the saubhara
has no € for nidhana ; the saubhara
of grSmageya III. 1. 31 (on SV. I. 109), where the nidhana u is given. To this
sSman also the Jaim. br. points. However, the nidhana u may be facultative, cp.
the next following §§, especially § 19.
Prajapati created the creatures; these, having come into
existence, suffered from hunger ; by means of the saubhara (and more
186 THE BRXHMANA of TWENTY FIVE CHAPTERS.
especially by the finale) urj (' food ’) he gave them food. Thereupon
they throve.
15. The creatures (t.e. children and young domestic animals) thrive
in that year when he, knowing this, chants the saubhara,
16. They (i.e. the creatures nourished by Prajapati) said :
‘
Well
*
reared hast thou us ^
;
hence (the name) saubhara.
1 aubhrtam no 'bharslh. On § 4-16 cp. Jaim. br. I. 187 (Auswahl No. 71):
« Prajapati created the creatures : these being created by him, perished ; they
became the reptiles other than the snakes. He created a second kind ; these
perished also ;
they became the fishes. He created a third kind ; these also
perished : they became the birds. He thought How might
;
"
these creatures not
perish?’ He saw this saman; by means of it (and especially of its nidhana)
urj, he touched them and they throve, being anointed by him with urj (‘ food *),
He said: Well-reared have I these creatures’ {aubhrtam. .^abhars am).
*
Thence
the name saubhara’. N.B. the first saubhara, on SV. I. 109, has urk as nidhana.
17. The food, verily, that he gave them, was the rain.
18. He who wishes for rain, for food, and for the world of heaven,
should chant the saubhara.
19. As finale for one who wishes for rain, he should take (the
sound)Ms ;
for one who wishes to obtain food, (the word) urj ;
for one
who wishes to reach the world of heaven, (the syllable) u,
20. The saubhara (represents the fulfilment of) all wishes ;
in all
that he wishes he comes to be established.
21. Now, as to the narmedha( -saman).
22. As Nrmedhas of the Angiras-clan was taking part in a sacrifi-
cial session, they (i.e. his folio w-Sacrificers) set dogs on him h He
resorted to Agni with (the verse) :
‘
Protect us, o Agni, by one ’ (Agni)
vaisvanara came and encircled him. Thereupon he got a firm support
and found a refuge
1 Delbriick, Altind. Syntax, page 261, suggests abhyadravan for abhydhvayan,
2 The narmedha-melody gramegeyagana I. 1. 27 (see SV. ed. of Calcutta, Vol. I,
page 162) composed on SV. 1. 36=:RS. VIII. 60. 9-10= SV. II. 894-896, is chanted
on SV. 406=RS. VIII. 98. 7-9=SV. II. 60-62 (see ed. Calc. vol. HI. page 192),
I.
cp. below, §§ 24-26 and Puspasutra X. 70 with Simon’s remark. This manner of
indicating a saman seems to be irregular.
VIII. 8. 15.-— VIII. 8. 26. 187
3 The very interesting recension of the legend of Nrmedha in the Jaim. hr.
tl. 171, see the text in Jaim. br. in Auswahl, No. 61)i8 only partly intelligible
to me. What I can make of it is the following: * Nymedha and Suvrata (were)
brothers : these. . . ; now, Nrmedha acted as Udgatr for Suvrata. When the laud
of the yajfiayajtiiya was not (yet wholly) finished, they came running to him (to
Suvrata), saying The son of thee, who art the yajamana (for whom Nrmedha
;
*
is the Udgatr) has been murdered by the two sons of thine Udgatp Antakadhrti, :
the son of Suvrata by Nakira and Sakaputa Seizing him {viz. Nrmedha) by the
arms, he (Suvrata) said : ‘Ye brahmins, this is your sacrifice, perform it for whom
ye wish ; I, forsooth, by means of this one will punish this ’. Having bound
him (Nrmedha) to the pillar of fig- wood he (Suvrata) set fire on him by means of
1
hempen-chips. He (Nrmedha) desired May I get out of this may I find a way
:
‘
;
out, a deliverer ; may not this fire burn me He saw this s&man and lauded with it.
*.
Thereupon, he found a way out, a deliverer, and the fire did not burn him ; it oven
burned down the bond with which he was fastened (to the pillar) ’.Note that in
the SarvSnukramanl dakaputa is called the son of Nrmedha ; Nakira may find
his explanation in the words nakir asya of RS. X. 132. 3; for Antakadhrti op.
RS. l.c. 4 : antakadhruk.
23. This saman is a refuge procuring one ;
he who has used it in
chanting finds a refuge and gets a firm support.
24. The verses (of the narmedha) are of different metres : the
characteristic of day and night.
25. For the characteristic of the ukthas is neither that of day nor
that of night ^
They are something between, as they fall on the afternoon. By a different
reasoning the Jaim. br. (I. 188) arrives at the same result: ‘This saman has the
features of day and night to Indra belong the verses, to ; Agni belongs the saman
(the narmedha forms part of the agneya-section in the gana), to Indra belongs the
day, to Agni the night. He who at an atiratra deviates from this saman (does not
apply would be removed from the features of day and night. If one were to
it),
say about him he {viz. the Udgatr) has removed him from the features of day
:
‘
and night it would be in truth thus. Therefore, at an atiratra this saman must
not be deviated from’.
^ is a kakubh then (comes) an usnih then a
26. The first (verse) ;
pura usnih anustubh They thereby do not deviate from the anustubh :
(the metre of) the Acchavaka's chant.^
1 VITI. 98. 7=SV. II. 60.
2 RS. VIII. 98. 8=SV. II. 61.
3 RS. VTII. 98. 9 (pura-usnih), whilst SV. II. 62 at the end has four syllables
more.
;
:
188 THE BRAHMANA OF TWENTY FIVE OHAPTEBS.
^ This refers, according to SSyana, to the fact that the AcchSvaka, before par*
taking of the soma, has to recite certain anuatubh- verses (?tS. V. 25. 1 — 3, VI, 42,.
cp. C.H. § 148), cp. Ait. br. III. 13. 2 : cUhasya yat svam chanda asld anustup tUm
udaniam ahhyauhad acch&vdkiyam abhi. ^To our BrShmana refers a remarkable —
passage in the NidSnasutra (II. 11): atha narmedhaatotriye vadati: haleup pratka^
mathoenig atha pura-u8mg-^nu8\vh iti ; kakitb eva prathamo§nig dvitiya pura-
uanik trtiyd, dUSatayenddhydyena tdm bahvrcd adhtyate (namely in ^tS. VIII. 98. 9)
yuiijanti ImtI isirasya gathayorau ratha uruyuge |
indravdhd vacoyujeti. tatra vayarp
catvdry akmrdny updhardmah avarvideti {i.e. auvarvidd : iti ) , adnualub bhavaty
upariatdjjyotify ’. The uttararoika, indeed reads yuiijanti : hart iairaaya gathayorau
ratha uruyuge vacoyujd |
indravdhd 5earf;tdo(12-f 12-»-8 syllables). This addition of
the four syllables must be very old, as the Jaiminlyas also have it already in their
uttarSrcika. Must we infer from this fact, that the author of our Brahmapa
was acquainted with the uttararcika? See on this question the Introduction,
CJhapter II, page XVI. I subjoin the parallel passage of the Jaim. br. (I. 188) They :
*
argue from the anuatubh, forsooth, they, who perform the acohftvSka’s chant on
:
u^mh-verses, deviate’. One of these (usnih-verses, which are the same as utta-
rSoika II. 60-62 of the Kauthuma-RapayanIyas=RS. VIII. 98. 7-9) is an arvag*
usnih, one a madhya-usnih, one a piira-uanih, anavadhrtam chando ^navadhrtarp
vdg vadati, and the anuatubh is the voice. Thereby, they do not deviate from the
anuatubh. (Moreover) the last of these (verses) is a visible anuatubh. Thereby^
also, they do not deviate from the anuatubh’. The Jaim. br., then, seems to
recognise also the Sftmavedic recension of SV. II. 62 (as an anuatubh).
VIII. 9.
(The variations of the uktha-lauds.)
1. There is the harivarna (-chant)
1 GramegeyagSna X. 1. 34 (that the last of the four harivarnas is meant,
appears from XII. 6. 9) on SV. I. 383=FtS. VITI. 15. 4-6=SV. II 230-232. How
it is to be applied, is explained in § 5.
The Asuras were
2. in these worlds. The Gods expelled them,
by means of (the words) : 'of golden splendour *
^ from this world
’
by thou shinest*^ from the intermediate region
‘
;
by for day and day
'
^
[dive dive) from yonder world (the sky, div),
1 The last word of each of the three verses, being used as their finale, op.
XII. 6. 9.
3. So, he who knows this, expels his rival from these worlds and
ascends (himself) these worlds.
;
VIII. 9. 1.—VIII. 9. 10. 189
4. Harivarna*, who desired to possess cattle, saw this sSman; by
it he created a thousand head of cattle ;
that it is this saman, is for the
thriving of the cattle.
1 An angirasa, according to the Jmm. br. (1. 183), see § 5.
5. When the Angirases went to the world of heaven, they were
pursued by the ogres; by means of this (saman) Harivarna repelled
them. That it is this saman, is for repelling the ogres
1 To §§ 1-5 refers the Ksudrasutra (I. 5, No. 26) : ‘Now (the arrangement) of
the (jyotistoma) which ends with the uktha(daud)s, and in which the Ss^dam*
strais the Acchavaka’s saman (cp. below § 20). On
‘thou hast made merry, the
fullness has been drunk* (SV. II. 782-784=^8. I. 175. 1-3; the verses do
not occur in the purvarcika) the kaleya (grSm, 2. 7. VI, in
stead of the normal one on SV. II. 37-38); on ‘on (SV I. all sides run forth’
427=^8. IX. 109. 1=SV. II. 717) the sapha; the sakama4va, the harivarna and
the a^tadarostra are the ukthas (resp. of Maitravaruna, Brahmanacchamsin, and
AcchavUka). The rest is similar to the (normal) jyotistoma
6. The prsthas ^ were created ;
their redundant lustre, their pith
was collected (brought together, united) by the Gods, and that became
the udvaih8iya( -chant)
1 The prathasamans.
2 Gramegeyagana IX. 1. 16 on SV, I. 342=RS. I. 10. 1-3=SV. II. 694-696.
7. The udvarhslya is the lustre of all the prsthas ;
therefore they
formerly did not apply it for a tribesman in order to hold apart the
good and the bad
1
10.
A tribesman, sajaia, who seeks equal or greater influence than the Sacrificer ;
tfq/ato with hostile meaning is common, cp. e,g. TS. II. 2. 1. 2, where it is equal to
hhratrvya ‘ rival — On the aorist with pura cp. note 1 on VIII. 6. 4.
2 If he were to apply for a rival the udvam^iya, which means lustre, the good
(prosperity ) would fall to the share of the rival.
8. For he who chants the udvamsiya, has chanted ' the prsthas.
1 Note the participle used as verbum finitum.
9. The udvaiiisiya is (equal to) all the characteristic features^.
1 This saman contains all the features of the prsthas.
The (syllable) a (after the first verse-quarter of the udvamsiya)
*
thee celebrate the seers ’
^ is the characteristic of the rathantara ; for a
is the rathantara
;
190 THB BBiHHA^A OV TWENTY FIVE OHAFTBBS.
4r 6 r r 4 5 4
1 The sSman begins : gUyanti tv^ gayatrina U*
2 V
* Which begins ; 3 bki tvla (aranyegeyagSna II. 1. 21).
11. The beginning * is (that) of the brhat, for the brhat is, as it
were, upwards*.
^ The sound u of the name udvathSiya.
2 Being the sky, the heaven.
12. The presence of manifold stobhas^ is (that) of thevairupa*;
for provided with manifold stobhas ® is the vairupa.
1 The exact meaning of paHs^ubh is not certain. The expression seems to
mean :
* to include the id& before and behind by a stobha * (cp. X. 11. 1).
* AranyegeyagSna 1. 1. 3. The udvaihSTya has the following stobhas only : hOfli,
2 2
upt hQ u
8 Read pariB^ubdhaih,
13. The repeated push is (that) of the vairaja^ ;
for the vairftja is
(chanted) with repeated push.
'
I The Expression *
repeated push is an effort to translate the Dutch * naslag *.
14.
'¥he vairaja (grimegeya X. on SV. 398, or ar. g5. II. 31 (?) on the same
verse, XII. 10.6-11) has;
2, 32,
1
ma-datu
2
I.
tvd *Z’datu tva
12 (original text
1.
; mando^w frS)
1 2 2 2 3 5 1 3
the udva&^Iya has : udvath^am tva yd" 1 imVZre |
udvaihad "234 ml |
vd yd "82 u vd
'2 2 2 2 .3 5 3 2 1 ^ 2
*3*up-m3 ’
H-ml "3 re
|
udva^sd "234 ml |
vd yd "32 uvd "3-up-mS "2 iro "35
\
hd i
(original text: ud vaMam iva yemire). —On aniUud cp. X. 0. 4, XII. 9. 17, Xll.
10 11
. .
The ardheda (‘half-tda) is (that) of the sakvari( -verses) ^ ,
the
atisvara (that) of the revatl(-verses)
1 The ardheda, as up, is found in the udvaihEiya, as ii in the mahSnamnis
(cp. the Calcutta edition of the SV, Vol. II, pages 372, 377, 380). On the term cp.
also Simon, Puspasutra page 517, bottom.
2 On cuiavdra cp. note 1 on XIII. 12. 11. The raivatasSman (ara^iyegeya I.
2
2. 19) has twice hdSlt the udvaih4iya iro "35,
16. The Gods, by means of the half-tda having repelled the Asuras,
ascended, by means of the overtuning* {atisvara) the world of heaven.
‘
10. He who knows this, having by the half repelled liis rival,
ascends the world of heaven by the * overfcuning
,
vin. 9. 11.—viiL 9. 22. 191
17. By the half-ida, forsooth, they finish the preceding sacrifice^
by the overtuning they begin the subsequent one *.
* ’
1 The ukthya, according to Sayaiia.
2 The ^odaSin, according to Sayana. I must confess that the purport of this
§ is not clear to me.
18. A subsequent sacrifice falls to the share of him, who knows this.
19. Fivefold, verily, is this saman^; the sacrifice is fivefold ‘and
cattle is fivefold ‘ ;
in sacrifice and cattle he becomes firmly established *.
^ The sSman is chanted on an anustubh of four verse-quarters, but by the
repetition (op. VIll. 9. 13) comes to have five.
2 Cp. VI. 7. 12, note 2.
2 Consisting of hair, skin, fiesh, bone, mark (BSyana).
* He is sure to be asked as an rtvij for a sacrifice and will possess cattle.
20. (One of) the two a 3 ^daihstra(saman)s he should take (for the
uktha-laud of the Acchavaka) for one who desires prosperity.
1 Gramegeya IX. 1. 20 and 21 on SV. I. 343=BS. I. 11. 1-3=87. II. 177-179
(anustubhs).
21. Astadamstra, the son of Virupa, grew old without sons, with-
out progeny. He thought he had torn asunder these worlds In his
old age he saw these two samans but feared lest they should not be
22.
taken into practice. He said :
*
He shall thrive, who will chant these
’
two samans of mine
1 Because he had no progeny, no continuity of race {santatyabhUva) and
consequently the continuity of the three worlds would be destroyed (!)•
2 ‘ And got children by them ’
must according to Sayapa be supplied, which
to me does not seem certain.
8 Because he waa too aged to teach them to others (?). The Jaim. br. (1. 191)
gives no light.
This ^ is the product of the seer's fervent wish. (The reason)
why they are the as^daihstra (samans, that are to be applied), is
for thriving.
1 This pair of samans.
2 To VIII. 9. 6-22 refers the K^udrasutra (I. 6, No. 26) ‘Now (the arrange- ;
ment) of the (jyotiftoma) which ends equally with the uktha (laud)s, and in which
the udvam^iya is the Acchav&ka^s chant ; of the naudhasa (grSm. VI. 1. 37) the six
kakubhs (the meaning is not quite clear to me) ; on (the verses) ; • thee like a oar
;
;
192 THB BBiHMANA OF TWBNTY FIVB CHAPTERS.
to oidus’ (SV. I. 364*98. VIII. 68. 1-3=SV. II. 1121-1133), the kSleyaj on (the
''verse): ‘he is pressed, who ol goods’ (SV. I. 582=9^* IX. 108. 13=SV. II. 446),
the sapha and on (the verse) :
‘ run about for Indra ’ (SV, I. 427=]^S. IX. 109, 1 =
SV. II. 717), the pau^kala. The sakama^va, harivarna and udvam4Tya are the
uktha(laud)8. The rest is similar to the (normal) jyotistoma \
1.
VIIL 10.
(The variations of the uktha-lauds, con-
tinued.)
On gayatrl (verses) they should lead on the uktha(laud)s for one
who desires spiritual lustre; on gayatrl (metre), the Brahman’s saman ;
on anustubh (metre), the Acchavaka’s saman ;
this (last thereby)
becomes gayatrl
1 As the ukthastotras are twenty-one-versed, there are in the Acchavaka’s
laud (which is baaed on anustubh -verses of 32 syllables) 32 x21=672 syllables ;
this number is divisable by 24 (the number of syllables contained in the gayatri)
by this reckoning the 21 anustubhs are equal to 28 gayatris. The sakamedha of
itself being already chanted on gayatri, all the ukthas are (cryptically) chanted on
gSyatri.
2. Spiritual lustre is splendour ;
splendour also is the gayatri ^
h^ obtains (by chanting gayatris) spiritual lustre
1 So also Sat. br. XIII, 2. 6. 4 (as the gayatri is agneyi, cp. VI. 1. 6).
2 To §1-2 refers the Ksudrasutra (I. 5, No. 27): ‘For one who desires
spiritual lustre, on (the verses) :
*
by thy most sweet, most intoxicating (SV. * II.
39-41) is chanted the gayatra, and the satrasahiya, each on the sanihita
one verso consecutively; the aida kautsa (gram. V. 1, 4, probably) on all three; on
(the verses) by fore-conquest from your plant (SV. II. 47-49), the tyava^va on
: ‘ ’
the first (on SV. II. 47); on the second (verse, 48) the second kraufica (of those
three krauficas which are composed) on this Pusan (SV. 1. 546 gram XVI. 1. 14), ‘ ’
;
the audala on the third (verse, SV. II. 49), and the andhigava on all three (SV. II,
47-49) ;
(the ukthastotras are :) the sakama^va, the saubhara chanted on (the
verses) :
‘ for thus art thou a hero ’ (gram. XI. 1. 14 or III. 1. 31 ? on SV. I. 232=
j^tS. VIII. 92. 28-30=SV. II. 174-176); on (the verses): ‘all (songs) have caused
Indra to grow ’ (SV. I. 343=BS. I. 11. 1-3=SV. II. 177-179) the narmedha. There
are ten not-chanted gayatris, seventy chanted ones. The rest is Similar to the
(normal) jyotistoma *. Here the seventy chanted gayatris are 21 (Maitr. uktha), 28
(Brcthman’s uktha, out of the 21 anustubhs, op. note 1 on § 1) and 21 (of the AcchS-
vSka’s uktha). I do not see what is meant by the ten gayatris that are not
chanted.
3. On gayatris they should lead on the uktha (Iaud)8 for one who
desires (to obtain) cattle ;
on usnih (metre) the Brahman^s saman, on
VIII. 10. 1.— VIII. 10. 7. 193
anustubh (metre) the Aochavaka's saman ; this (last thereby) becomes
usnih
1 Seven gayatris are in number of syllables equal to six usnihs; in the uktha*
stotra, which comprises 21 verses, the 21 gayatris of the first one thus amount to 18
usnihs ; in the third ukthastotra, which consists of 21 anustubhs, each seven anu-
^tubhs being equal to eight usnihs, are comprised 24 usnihs.
4. The usnih is cattle ;
he (thereby) obtains cattle
^ To this passage refers the Ksudrasutra (I. 6, No. 28), ‘ for one who desires
<to obtain) cattle, thekaleya is (chanted) on (the verses) * he has made merry ; the
strong (draught) has been drunk by thee *
; on ‘ run about for Indra ’
the sapha ;
(the ukthas are :) the sakama4va, the saubhara (chanted) on * this intoxicating
draught we announce to thee ’, (and) the narmedha (chanted) on ‘
all (songs) have
caused Indra to grow There are nine not-chanted usnihs, 63 chanted ones ( viz,
18 out of the 21 gayatras, 21 ipso facto of the second uktha and 24 out of the 21 anu*
stubhs). The rest is similar to the (normal) jyotistoma*.
On gayatris they should lead on the uktha (-laud)8 for one who
6.
desires men^; on kakubh( -metre) the Brahman’s saman; on anustubh
(-metre) the Acchavaka’a saman this (last thereby) becomes kakubh*. ;
1 Probably slaves.
^ As the number of syllables of the kakubh is the same as that of the usnih
the reckoning is similar to note 1 on § 3.
6. The kakubh is man^ ;
he (thereby) obtains men^.
1The middle part of man is broader and bigger than the upper and lower
parts and the kakubh likewise is bigger in the middle 84-124-8 syllables. :
2 Ksudrasutra (I. 6, No. 29): ‘for one who desires men the kSleya (must be
chanted) on : ‘he made merry, the strong (draught) has been drunk by thee ’ ; the
sapha on :
'
run about for Indra ’
;
(the ukthalauds are) the sakama4va, the
saubhara, and the narmedha (chanted) on : all (songs) have caused Indra to *
grow There are 9 not-chanted kakubhs, 63 chanted ones. The rest is similar to
the (normal) jyotistoma ’.
7. On viraj ^ they should lead on the uktha (laud)s for one who is
desirous of obtaining food on usnih (metre) the Brahman’s saman ; on
;
anustubh (
metre) the Acchavaka’s saman; this (last thereby) becomes
viraj 2.
1 On verses of 30 syllables, although, in fact, here is applied a viraj of 3x11
syllables, (Ait. br. I. 6. 2) cp. note 1 on § 8.
2 The 21 virSjs of the first uktha comprise 630, the 21 usnihs of the second
comprise 588, the 21 anustubhs of the third comprise 672 syllables, together 1890
syllables, which number, being divided by 30 (the number of syllables of the virSj)
yields 63 virSjs.
13
:
194 THB BRIHMAMA Oir TWSNTY FIVB CHAPTERS.
8. The viraj is food ;
he (thereby) obtains food
1 KsudrasOtra (I. 6, No. 30) :
*
for one who desires food, the kSleya (must be
chanted) on the tristioh (]^S. I. 3. 4-6 : SV. II. 496-498) of which the middle
(verse) :
‘ Indra, impelled by prayer, come hither is to be taken as the first (i.c. *
on SV. II. 497, 496, 498); the sSkamaSva (is chanted) on: *he who illuminates
the strong fortress’ (^S. 1. 149. 3-6=:SV. II. 1124-1126, notin the purvSr-
c i ka ;
virSj) on (the uapih
; verses) :
*
this intoxicating (draught) we announce
to Indra the saubhara ; on * all (songs) have caused Indra to grow ’,’the nSrmedha.
There are 9 not chanted vir&js ; 63 chanted ones (cp. note 2 on § 7). The rest is
similar to the (normal) jyotistoma
9. On aksarapanktis they should lead on the uktha (laud)s for one
who10.
desires precedence on uanih(-metre) the Brahman’s saman on ; ;
anustubh (-metre) the Acchavaka’s saman this (last thereby) becomes ;
anustubh
1 The reckoning is too intricate to be undertaken here ; from the Ksudrasutra
we gather that the three ukthas together must be equal to 56 aksarapanktis.
The anustubh is precedence ;
he (thereby) obtains precedence*.
* To §§ 9 and 10 refers the Ksudrasutra
(I. 6, No. 31) * for one
who desires :
precedence, the kaleya (must be chanted) on : ‘ the singers chant unto thee ’ on
;
*he is pressed out who of goods’ the sapha; (the ukthas are) the sakama^va on :
•O Agni, this (sacrifice) to day with hymns as a steed* (aksarapahkti; ; the
saubhara on :
*
this intoxicating (draught) we announce to thee ’
; the narmedha
on : *
all (songs) have caused Indra to grow *. There are 8 not-chanted anustubhs,
66 chanted ones. The rest is similar to fhe (normal) jyotistoma *.
Ninth Chapter.
IX. 1.
( T h e n i
gh t - r i t e: r a t r i
pa r ya y a 8 and twilight
laud.)
1. The Gods, having conquered (from the Asuras) the uktha(laud)8,
could not conquer the night *, (for) they could not discern the Asuras,
who had entered the night : the darkness. They saw that pragatha,
which has an anustubh at the beginning * : the vita] ^ (‘ the shining
one’) (t.e.) the light. By means of the shining one (the virftj): (t’.e.)
the light, they them and by the anustubh,
discerned (t.e.) the
thunderbolt they drove them away out of the night.
vm. 10. 8.— IX. 1. 7* 195
1 The night-rounds, the rttriparyayas.
2 Viz, ‘him who drinks of the soma’ : SV. I. 166=»S. VIIL 92. 1-3=SV. II.
63-65. Properly speaking, this is not a prag&tha, but the NidSnasutra (I. 3)
remarks BnustubhU apt pragatha bhavantlty eke ; 'nu^up pratham^ gayatrya
:
uttaref yatha purojiti vo andhasa (SV. II. 47-49), a tvd ratharp yathotaye (SV. II.
1121-1123), vUo vUo VO atithirp (SV. If. 914-916), pantam 5 vo andhaaa (SV. II.
63-66) iti,
3 As the anustubh contains 32 syllables and the two g^yatrls each contain 24
syllables, the whole pragatha has 80 syllables, which number, being divisabie by
10, can be qualified as a virSj.
^ Vac is equal to anustubh (V. 7. 1) and vSc is a vajra (Ait. br. 11. 21. 1).
2. In that it is that pragatha with an anustubh at the beginning,
he first discerns his rival by means of the viraj (i.e.) the light, and then
drives him away out of the night by means of the anustuhh (t.e.) the
thunderbolt.
3. Encircling them on all sides, they drove them away ;
because
they drove them away, encircling {parydyam) them, therefrom the
*
rounds ’ (the parydyaa) derive their name
1 Cp. Aifc. br. IV. 6. 3 ; tan vai parydyair eva parydyam anudanta ; yat paryd*
yail^ parydyam anudanta^ tat parydydndrp parydyatvam,
4. The first verse-quarters ^ are repeated of the first round *.
^ The first verse-quarters of each second and third verse ; in this manner the
chant is given in the uhagana I. 1. 18, cp. the Calcutta ed. Vol. Ill, page 197.
Ait. br. IV. 6. 4 ;
prathamena parydyena stuvate, prathamdny eva paddni punar
ddadate,-^See further §§16 and 19.
5. For, by repeating the first verse- quarters, they (the Gods)
drove them (the Asuras) out of the first (part of the) night'.
I Cp. Ait. br. IV, 5. 4 (purvardtrdd),
6. He begins the chants' on (the verses beginning): ‘him who
drinks of the soma *
*.
1 praetauti seems here to be used in a general sense, not in that of ‘
he chants
the prastSva
2 Cp. note 2 on § 1.
The day,
7. forsooth, is ‘him who drinks'', the night is the
soma^ Iiy means ;
of the day even they thus lay hold * of the night.
1 pdntamt derived by our author from pdti *
he who protects
2 The word andhas is taken by our author in the sense : * darkness ’.
196 THB BRAHMAN A OF TWENTY FIVE CHAPTERS.
8 Or they begin
* *, which also is the meaning of arabhate. —pantam (day) goes
before andhas (night).
8. On these (verses they chant) the vaitahavya (sSman)
1 Gramegeyagana IV, 2. 18.
9. V Itahavya, the son of ^reyas being a long time held off (from
his dominions or his possessions, by his enemies), saw this saman. He
(thereupon) returned (was restored to his dominions) and was firmly
established. He who has applied this (chant) returns and is firmly
established.
1 In the Jaim. br. T. 214 it is Vitahavya a^rayasah.
10. Into darkness do they enter who undertake the night (-rite).
That (the word) ^
house *
is the finale ^ at the commencement of the
night (-rite), is for finding the way.
^ The chant ends : o3ka2345li (see the Calcutta edition of the SV. Vol. I,
page 357).
11. When a man comes to his own house, then he recognises all,
all is for him (as clear as) by day.
12. They (the Asuras after they were driven out of the first part of
the night) retired into the middle (the seoond)-round ;
by means of the
aurdhvasadmana (saman) they (the Gods) appropriated their voice.
1 Cp. note 1 on § 14 and IX. 2. 10.
13. The voice of his rival he appropriates who knows this.
14. It has a triple finale
' The aurdhvasadmana, gramegeya XVI. 1. 10, on purojitl SV. I. 645 (ed.
Calcutta, Vol. II, page 152) has the Ijriple nidhana ;
212
suvrktibhir
Ir
nrmadanam
2
|
j
1 r , 3 2
bhare 2 suva 1 |
15. Just as of the day (rite) the midday -service has a triple finale
as resting-place ^ so of the night (-rite) has the middle round a triple
finale as resting place, for the sake of congruity.
The yaudhajaya also is trinidhana, cp. C. H. § 281.
16 The middle verse -quarters are repeated of the middle round j
forby repeating the middle verse-quarters they (the Gods) drove
them (the Asuras) out of midnight
' Cp. Ait. br. IV. 6. p :/madhyamena parydyena stuvate, madhyamany eva
padani punar ddadaU^ and cp. 4 and 19.
;
IX. 1. 8.~ix. 1. 26. 197
17. They (the Asuras) retired into the last round ;
by means of the
<8aman), which has (the word) ‘
fat-dripping ’
for finale they took away
their cattle ;
fat-dripping, forsooth, is the cattle*.
1 aramegeyagSna V. 1. 12 on SV. I. 165=RS. Ill, 61. 10— 12=SV. 11. 87-89,
2 13 111
ending ghrtaicutW 234oh.
2 giving milk from which the ghrta is produced.
i.e. In Burnell’s edition
of the Arseyabrahmana page 24 under 165, read: ghrta4cunnidhanam prdj^patyarn
mMhucchandarfh vaiva, cp. IX. 2. 17.
18. He who knows this appropriates the cattle of his rival.
19. The last verse-quarters are repeated of the last round ;
for by
repeating the last verse-quarters they (the Gods) drove them (the
Asuras) forth out of the last (part of the) night'.
1 Cp. Ait, br. IV. 16. 6 : uttamena paryayena stuvata, uttamdny eva paddni
21.
punar adadate cp. §§ 4 and 16.
20. By means of the junction they then put them to flight*.
1 The junction, sandhi, of day and night, at which moment the sandhistotra
or twilight-laud is chanted.
2 palayanta with causative force ; so also the Jaim. br. I. 206.
By means of the asvina (sastra) ' they dispersed them *.
1 The recitation of the Hotr, following on the sandhistotra.
2 asarphUyyam agamayan (‘ finished them finally ?), cp. Oertel, in Transactions
of the Conn. Acad, of Arts and Sciences, Vol. XV, page 172.
22. He w^ho knows this, finishes his rival finally.
23, 24, The night rite, forsooth, is the match of the agnistoma : the
agnistoma comprises twelve lauds' and the night (-rite) comprises
twelve lauds *.
1 Out-of-doors laud, four ajyalauds, midday pavamana-laud, four prstha-lauds,
arbhava-pavamana-laud and agnistoma (or yajfiayajfiiya-laud).
2 Each of the three rounds comprises four stotras (of the Hotf, the Maitra-
varuna, the BrahmanSccharnsin and the AcchavSka). A similar reasoning Ait. br.
IV. 6. 10.
25, 26. The night(-rite) ' is the match of the ukthya: there are
uktha (-laud)s* and the twilight (-laud) has three deities*.
1 i.e. the sandhistotra.
2 Of Maitravaruna, Brahmai;iaochainsin and Acchavaka.
2 Agni, Usae and the Advins*
198 THE iBBiHMANA OF TWENTY FIVE OHAFTEBS.
27. Just as of the day (-rite) the uktha (-laud)s are, so of the night
(-rite) is the twilight (-laud): of different features are the ukthas^, of
different features are the tristichs
1 By their metres.
2 By their deities, note 3 on § 25, 26,
28. The rathantara (saman) he should take as twilight (-laud) for
one who wishes firm support'.
^ The sandhi-stotra is chanted on : ena vo agnini natnasa SV. I. V1I»
16. 1-2=SV II. 99-100 {agneh aama) ;
praty u adariy ayatl SV. I. 303==9S. VII.
81. 11-12=SV. II. 101-102 (usassdma) ima u vam divia^ayah SV. I. 304=RS. VII.
74. 1--2=SV. II. 103-104 {aMnoh aama). Their melody is that of the rathantara :
ar. gana II. 1. 21.
29. The rathantara is the earth ;
on the earth he gets a firm support.
30. The brhat (-saman) he should take as twilight-laud for one
who wishes (to reach) the world of heaven.
31. The brhat is the world of heaven ; in the world of heaven he
gets a firm support
1 In this case, the same pragathas are chanted on the brhat-melody of ar-
gSnal. 1. 27 ; see Ksudrasutra I. 7, No. 33.
32. The varavantlya ' or the vamadevya ^ or the srudhya one of
these he should take as twilight (-laud) for one who desires cattle.
1 Qramegeya I. 1. 30.
2 GrSm. V. 1. 26.
2 QrSm. Ill, 1. 16. —These sSmans are to be chanted on the same verses,
op. § 28.
33. These samans are the cattle ' ;
in the (possession of) cattle he
is firmly established.
1 Op. V. 3. 12,IV. 8. 15, XV. 6. 34.
To §§ 32 and 33 refers the Ksudrasutra (I. 7, No, 34)
2 The vSravantiya or : ‘
the vamadevya or the 4rudhya, one of these he should take for the sandhi (-stotra)
for one who desires cattle, on the same pragathas (as usual). If the sandhi saman
is ai4a (i.e. has the word i4& as finale), he should replace the kautsa by the
udvam4Iya on the verses: ‘Let the ISoma enter thee\ The udvamdlya is —
grSm. IX. 1. 16, chanted on SV. 1. 197=RS. VII. 92. 22-24=SV. II. 10lO-loi2, cp.
uhagAna XIX. 1. 1. The kautsa (on SV. I. 381=11. 96-98), gram. X. 1.26 is
oi^m, but this is not the case with the udvam^tya, grSm. IX. 1. 16. This ohemge
is made in order to avoid sameness of performance
IX. 1. 27.— IX. 2. 1. 10&
34. After (the laud) the Hotr recites the asvina(-sa8tra) ^
1 Cp. e.g, Eggeling in ‘
Sacred Books of the East’, Vol. XLI, page XVIII.
35. Prajapati, forsooth, created that thousand (head of cattle)';
this he gave to the Qods. They could not come to terms about it
(about its possession). Then they made the sun the goal, and ran a race
(about it).
1 According to Sayana, the adhasrasatiivataara sacrifice is meant, but cp. Ait.
br. IV. 7. 1, XVIII. 1. When Savitp gave away his
and, especially, Kaus. br.
daughter SuryS in marriage to king Soma, or when PrajSpati (read prajUpaiis
instead of prajapates ?) gave away the thousand (cows) to his daughter when she
was married, these thousand cows belonged to these deities (i.e. were given over
to them), etc. But it is clear that the thousand cows are made equal to the
thousand verses of the §4vina ilastra by the author of our Brahmai^a. For the
version of the Jaiminiyas op. Jaim. br. I. 213 (Transactions of the Conn. Acad
of Arts and Sciences, Vol. XV, page 166).
36. Of them the two Asvins were foremost in the race. They (the
other Gods) called after them: ‘Let it be in common tons*. They
answered ;
‘
What would therefrom result for us both ?
’
‘
What ye
wish ’
they (the Gods) said. They said :
‘
Let this recitation be called
after us’. Therefore it is called ‘ the asvin’s (recitation) ’.
37. All the deities, forsooth, are mentioned in the recitation
i Because, in accordance with the compact made with the Alvins, all must
have a share in the thousand.
38. It is to be recited swiftly; for they run a race, as it were.
Before sunrise he should recite (it), for .they had made the sun the
goal.
IX. 2.
(The chants of the ‘rounds’.)
1. ‘
On (the verses beginning) ;
‘
him who drinks of the soma ’
' the
vaitahavya (is chanted). Into the field of another they enter, who
enter upon the night (-rite). That at the beginning of the night(-rite)
there is the (chant) with (the word) *
house’ as finale ^ is for the
purpose of not going astray from his house.
1 Cp, note 2 on IX. 1. 1 and IX. 1. 8.
2 Cp. IX. 1. 10.
;
200 THE BBAHMAKA OF TWENTY FIVE CHAPTERS.
2. On (the verses beginning) :
‘
Unto Indra an intoxicating *
\ the
gaurlvita*.
1 SV. I, 166=^18. VII. 31. 1-3=SV. 11.66-68.
2 The gaurivita or daktya is registered gramegeya IV. 2. 19.
3. When the Gods divided the sacred lore, that which was left
over from it (or ‘
that which surpassed it *) became the gaurivita.
4. Left over (or ‘surpassing, excessive*) is the gaurivita and
excessive is the night (daud)^; he brings the ‘left-over* into the
excessive.
1 The night laud is excessive or surpassing, as it exceeds or surpasses, the
three savanas, which close with the yajnayajfiiya stotra. Cp. XI. 1. 16.
6. On (the verses beginning) :
‘
We herein intend thee '
*, the
kanva
1 SV. I. 157=^tS. VIII. 2. 16-18=SV. II. 69-71.
2 GrSmegeya IV. 2. 26 ( IV. 2. 26 is equally kanva, but from Jaim. br. I. 216 it
appears that the second one of the two is meant. Is the Pafic. br. inaccurate ?)
6. By means of this (sSman), Kanva ^ came into harmony (friend-
ship) with Indra. By means of it he comes into harmony with Indra.
1 According to the Jaim. br. I. 216 is was Kanva narsada.
.7.. On (the verses beginning) :
‘
To Indra, who is given to joy, the
’
pressed out (soma) ^ the srautakaksa It is a might-chant, through it
he becomes mighty
1 SV. I. 158=BS. VIII. 92. 19-21 =SV. II. 72-74.
2 Gram. IV. 2. 19.
8 According to Jaim. br. I. 217, this chant was seen by ^rutakaksa, the son
of Kaksivat, who desired to obtain cattle.
8. On (the verses beginning) : ‘
This soma, o Indra, for thee *
the
daivodasa
1 SV. I. 159=RS. VIII. 17. 11-13=SV. II. 76-77.
2 Gram. IV. 2. 32.
9. By means of the agnistoma the "Gods conquered this world
by means of the ukthya, the intermediate tegion ;
by means of the
overnight (rite), yonder world. They longed again for this world (the
earth) ;
by the (word) *
here *
^ they got a firm support on this
— ..
IX. 2. 2. IX. 2. 15, 201
world. (The reason) why it is this saman, is for getting a firm support
(on earth).
5
1 The nidhana of the daivodSsa is V234 ha {iha^ ' here ’).
10. On the (verses) which accompany the night (-rite) they use, by
way of modification, the aurdhvasadmana.
1 Gram. XVI. 1. 10 (cp. IX. 1. 12) chanted on the same verses as the daivo-
dasa. — In the text read apiiarvanau,
11. The Asuras, forsooth, were in these worlds; by means of the
aurdhvasadmana the Qods drove them out of these worlds.
12. Therefore he, who knows this, performs, after driving his rivaj
out of these worlds, a sacrificial session on his own abode
I To §§ 10-12 refers the Nidanaautra (VIII. 1) madhyamaaya rdtriparydyaaya
:
hotjradmani vicdrayanti daivoddaaip va aydd aurdhvaaadmanam veti ; vikalpo va ayad
api vd daivoddaam ahlne kurydt purvadhydyarp purve yajfiaathdna, aurdhvaaadma
narfh aattreauttarddhydyam uttare yajfiaathdne ; *thdpy aamint aattravddarupo bhavaty:
aurdhvaaadmanam apUarvarlau prohantiti. From these words so much is clear
that, of old, the ritualistic authorities regarded the aurdhvasadmana as optional
instead of the daivodasa, or the daivodasa as applicable on ahinas, the aur-
dhvasadmana on sattras. The JaiminTyas (br. I. 218, 219) allow only the aur-
dhvasadmana.
13. On (the verses beginning) :
‘
For us, o Indra, rich in food ’
the
akilpara^.
1 SV. I. 167=::9S. VIII. 81. 1-3=:SV. II. 78-80.
2 Grameg. V. 1. 18.
14. There was (once upon a time) a female Angiras, named Akupara
As the skin of a lizard, so was her skin. Indra, having thrice cleansed
her by means of this chant, made her sun-skinned ;
that, forsooth, she
had wished. Whatever they desire as they chant this saman, that desire
is fulfilled for them
1 On this well-known legend see the parallels in Journal of the American
Oriental Soc., Vol. XVIII, page 26 sqq.
15. On (the verses beginning): ‘Unto the soma thee, o
the bull-chant (Srsabha) *. It is a might-chant by it he becomes ;
mighty *.
1 SV. I. 161=^18. VIII. 46. 22-24=SV. II. 81-83.
2 Grameg. V. 1. 3.
;
202 TRB BBiHHAMA 07 TWENTY FITS 0HAPTBB3.
8 This is illustrated by the Jaim. br. L 222: 'It {i.e. the arsabhasSman) is
also called daivodSsa (op. Jaim. arseyabr. page 8). Divodasa, the son of Vadhry*
a§va, wished :
‘
May I obtain both :
priesthood and nobility, may I, who am a
king, become a seer (
raja eann raify ayam Ui). He saw this sSman ’
etc.
16. On (the verses beginning); ‘Here, o Good one, is the pressed
plant the gara‘. By means of this (saman) Qara pleased Indra.
Pleased by hini (by the Udgatr) is Indra through this (sSman).
1 SV. I. 124=BS. VIII. 2. 1-3=SV. II. 84-86.
2 OrSm. III. 2. 23 (21 and 22 are likewise gara, but alone 23 is aidam, and
this, according to Jaim. br. is required).
8 Differently, the Jaim. br. (I. 223); ‘ From the Gods the Asuras (read per-
haps : from the Asuras the Gods) had swallowed poison (gara) they had swallow-
ed this unknowingly, holding it for food. They believed that they had swallowed
poison and wished May we drive out from ourselves the poison that has been
:
*
swallowed by us *. They saw this saman and by it drove out from themselves the
poison they had swallowed. That became the mountains (grin). ..He who believes
himself to have swallowed poison, having eaten food from one, from whom no gift
may be accepted, from one whose food may not be eaten, he should apply this
saman ’
etc.
17. On (the verses beginning): ‘For through this with might
the madhucohandasa ^ ;
hereby, forsooth, the not-worn-out form of
Prajapati is applied.
1 SV. I. 166=HS. 61. 10-12=SV. II. 87-89.
Or ghytafiounnidhanara, cp. TX. 1. 17. It is registered gram. V. 1, 12 its
2 ;
other name is prdj&patyam madhucchandasam and it is attributed to Prajapati.
How Sayane can €wsert aaya tree ddye dve aniruktey I fail to comprehend. Accord- —
ing to the Jaim. br. (I. 224) Ghyta^cut and Madhu4out were two Angirases, who,
when the other Angirases went to the world of heaven, were left behind; by
these samans they joined their clansmen.
18. On (the verses beginning) :
‘
Come ye hither and take place *
^
the daivatitha *.
1 SV. I. 164=RS. I. 5. 1-3=:SV. II. 90-92.
2 Gram. V. 1. 9.
19. Dev^tithi, who went about hungering together with his sons,
found gourds in the wilderness ;
he approached them with this saman ;
they appeared unto him, having become spotted cows, (The reason)
why it is this sdman, is for the thriving of the cattle
1 This saman is called maidhatitha by the Jairninfyas, and its origin is told in
the following passage (I. 226 ; the text is too corrupt for tr£M3islation) : kSnvdyanafj^
:
IX. 2. 16.— IX. 2. 23. 203
saUrUd utthaydyanta dyufljdnds; te hodgUhH {vat, hodgtdha, hodgatha) iti kitnud-
vatyaitaddhanSm (var. aitardhanvdm) urvdruhahupravrttarji Saydnam upeyus. te
^kamayantemdn eva paSun bhutan uiarjemahUi. sa etan medhdtUhik kdnvah
admdpctSyat } tenopanyaaldctnn d tveta niaidatendram. .(SV. II. 90-92). ,purandhydm
iti, paSavo vai rayia, tcUo vcti te tan paSUn bhutan udadfjanta^ himkdrena haivainan
utaaefjire. te haite Hra paScdd urvaruprSnaya iva pa^avah.
20. On (the verses beginning) ;
‘ At every conjunction the very
mighty'^, the saumedha*. It is a night-chant, for the flourishing of
the night(-rite) *.
1 SV. I. 163=BS. I. 30, 7 , 8 , 9 ,=SV. II. 9 3, 96. 9 4.
2 Gramegeya V. 1. 8.
2 Besides saumedha, this saman is called paurvatitha, because it was seen by
Purvatithi (otherwise he is called PurvStithi), the son of ArcanSnas, the younger
brother of Syava^va, who desired and obtained by it abundance of cattle (Jaim.
br. I. 227).
21. On (the verses beginning) :
‘
0 Indra, at the pressed soma’S
the kautsa*.
1 SV. I. 381 (with various readings) =RS. VIII. 3. 1-3=SV. II. 96-98.
2 Gram. X. 1. 26.
22. Kutsa and Lusa called in rivalry each upon Indra. Indra
turned towards Kutsa. He bound him (Indra) with a hundred straps
by the scrotum. Lusa said to him (to Indra)
‘
Free thyself, leave Kutsa and come hither.
Why, pray, should one like thee remain bound by the
^
scrotum 1 '
Then, Indra broke these (straps) and ran forth. Thereupon, Kutsa
saw this saman; with it he called after him and he (Indra) turned
back^
1 The half -verse is ItS. X. 38. 6. c.d: but with two variants, PBr. andayor, RS.
muakayoh ; PBr. dedtai^ RS. deate,
2 See for parallels Oertel in Journ. of the American Or. Soc., Vol. XVIII, page
31.
23. That it is this saman, is for securing Indra’s attendance.
204 THE BRIhMANA of TWENTY FIVE CHAPTERS.
(The rest of Chapter IX describes the
prayasoittas, the expiations.)
IX. 3.
1. If they have undergone the consecration for a sacrificial session
and (one of them) rises in the middle he should take a part his part
of the soma and (therewith) perform a Visvajit-overnight rite, at which
he gives all his possessions as sacrificial fee. In view of the whole ^
they undergo the consecration; the whole he (thereby) reaches®.
1 i.e. leaves off the sattra before its end, for cause of illness or a similar
reason.
*
2 Sc. sacrifice.*
8 And manner he obtains the same result as he would have obtained, if
in this
he had finished the sattra. The vi4vajit-atiratra contains a 1 the 6 prstha- I
stotras, and he gives all his possessions. ^
2. By the sacrificial fees he gives, he even exceeds (the session)
1 At a sattra, where all participants are diksitas, no sacrificial fees are given,
but at an ahina, as is the Visvajit, they are given. This whole matter is treated at
length in the Upagranthasutra I. 8-9 and briefly in the Ksudrasutra (I. 7,
No. 35) :
*
For one who from a sattra before its end, the arrangement
rises
has been given, a Visvajit* overnight-rite (cp. Arseyakalpa III. 1. e.) all his ;
possessions are the sacrificial fee Gp. TBr. I. 4 7. 7 :
‘ To all the deities, to all the
pysthas he addicts himself, who addicts himself to a sattra ; man, forsooth, is as
great as his possession ; he should perform a sacrifice at which he gives his whole
possession, and his soma (feast) should contain all the prstha(8totra)s. From all
the deities and all the prsthas (to which he had addicted himself) he (thereby)
redeems hiitiself.’ See further Jaim. br. I. 348 ; viSvajitatiratrena sarvaprs^hena
barvavedaaena ytijeran. Baudh. XIV. 29; 202. 12-203. 2, Ap. XIV. 13. 3-11 (the
first sutra agrees closely with PBr. IX. 3. 1) and Sahkh. XIII. 13, A^v. VI. 6. 1.
3. If day-break falls in before the chant of the rounds has been
completed, they should chant, on fifteen verses for the Hotr, on five for
each of the others
1 They should chant the stotra, which corresponds with the 4astra of the
Hotr, oh fifteen verses, the stotrcis of the Maitravaruna, the BrShmanScchain-
sin and the Acchavaka each on five verses; the last three, which, normally, are
also on fifteen stotra- verses, are thus shortened each by ten. —Apastamba (XIV. 23
12-14, following apparently the Jaimnhya §akha, Jaim. br. I. 348) gives the
following specification ;
* If day-break falls in before the chant of a 1 1 the
rounds has been completed, they should chant the stotra for the Hotr (i.e. the
.:
IX. 3. I.—IX. 3. 6. 205
stotra corresponding with the Hotr’s 4astra) on six verses addressed to Indra and
Visnu, on three for the others. If day -break falls in before the chant of two of
the rounds has been completed, (i.c., if only the first hsis been chanted) they
should chant for the Hotr and the Maitravaruna (at the second round only) on the
first round, and for the Bramanacchamsin and the Acchavaka on the last, (i.e., they
should take for Hotr and Maitravaruna their own pari/aya-chaxit of the second
round ; two others in this manner the last two of the second,
of the last, for the ;
and the first two round fall out).
of the thirdIf day-break falls in before the
chant of one (the last round) is completed, they should chant for the Hot? on fifteen
and tor each of the others on five verses *. Somewhat different are the prescripts
of Adv. VI. 6. 1-7, Sankh. XIIL 10. 4-10 and Man. 6rs. III. 7. 2.
4. On (the verses beginning): ‘O Agni, Usas’ forth'Shining^
they should perform the twilight (-laud). Among the stomas, the
threefold (or ‘
nine-versed ’) one is (equal to) the (three) vital airs, of the
samans the rathantara is the support. They (thereby) come into the
possession^ of vital airs and of support
1 SV. I. 40=RS. 1. 44. 1-2=SV. II. 1130-1131.
2 Literally :
*
they undertake % the usual expression as relating to a sacrifice of
soma.
2 The sandhi-saman, in order to shorten the service, is now chanted not, as is
usual, on nine, but on three verses, as irika stoma. The melody is, as in the
normal ritual, the rathantara. With § 4 cp. A6v. VI. 6. 8-9, Ap. XIV. 23. 1/5.
5. Three hundred and sixty (verses) are recited by the Hotr
^ Cp. A^v. VI. 6. 10 and Sahkh. XIIL 10. 1
1 (instead of the usual thousand)
6. So many days there are in the year ;
by a number of verses
equal to that of the (days in the) year they thus reach the asvina
(recitation)
1 To §§ 3-6 refers the Ksudrasutra (I. 7, No. 36) :
‘ If they fear for the falling
in of day-break (during the chant of the rounds), they should chant on fifteen
(verses) for the Hotr, on five for each of the others; on the (verses) : *
O Agni,
Usas ’
forth -shining ’, they should chant the twilight (-laud), on the threeversed
stoma. Having intentionally * left over (of) the soma, they should on (the verses)
‘The buffalo in the bowls, the barley-mixed ’
chant (instead of the rathantara)
the brhat on the forty -eight versed (stoma) ; in the two last but one (stotra- verses)
he leaves out the additions pracetaya f . The rest is similar to the (normal)
jyotistoma.’
(* I now prefer to read nikamat instead of anikamat^ as the
Comm, remarks tadartham bitddhipurvam somam atiricya.)
:
(t This means apparently the two additions (taken from the
mahanamnT-verses) pracetana pracetaya; they are not found in
,
206 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
the Rgveda text. It is rather strange that the QhagSna V. 1. 5
(ed. Calcutta, Voi. V, page 535) takes no notice of this prescript.
The verses are SV. I. 457=RS. II. 22. 1,2, 3=SV. II. 8 3 6
8 3 8, 8 3 7. Are they aindravaimavyah ? cp. 5p. XIV. 23, 12;
6ahkh. XIII. 7. 3, 8. 3, 9. 3, prescribes such verses for the
somdtireka. On the whole cp. I^ahkh. XIII. 10, 3 sqq.)
7. What is chanted too short, that is not-chanted ;
what is
chanted exactly, that is chanted ;
what is chanted over (t.e. too much),
that is well chanted
1 More logically the Jaim. br. I. 356: ‘What is chanted too short, that is
not*chanted ;
what is chanted over, that is badly chanted ; what is chanted
exactly, that is chanted *.
8. If they chant too short, (t.e., if the number of stotra-verses or
the required amount of syllables is too little) they should chant (in the
next stotra, extra) as many stotra-verses as have been omitted, or they
10.
should increase (the next stotra) by as many syllables (as have been
omitted).
9. If they chant too many, they should (in the next stotra) leave
out as many (stotra-verses) as have been chanted too many, or they
11. shorten (the next stotra) by as
should many syllables (as have been
chanted over).
If they chant too short, a sSman with triple idd ^
must be taken
as agnistoma-saman ;
one idd is the finale, by means of the two others
the equilibrium is brought about.
3 5 :j
1 i.e. the mahavai4vamitra-saman, gram. XIT. 2.2. (which ends : ho' 4 tV/a, ho
5 3
’4 idoy ho '"2345 i-da.)
If they chant too much, a circumflected sarnan must be taken
as agnistoma-stoan ;
the circumflex, forsooth, is, as it were, the minus
of the saman ^
;
by means of it the equilibrium is brought about
1 Because such a saman is shorter than the usual one which has idd as finale.
2 To §§ 8 and 10 refers the Ksudrasutra (I. 7, No. 37) :
‘
If they chant too
short, they should chant extra as many (stotra-verses) as have been omit-
ted or as many have been omitted), or they should take a
syllables more (as
saman with triple idd for agnistomasamsm. The
ritual in this case is on (the verses :
beginning) by fore conquest of the soma the 4yava4va, the andhigava and the
:
‘
’
audala (are chanted), each on one of the (three) stotra-verses; the yajnayajfitya on
all three; on the verses of the yajfiayajfiiiya, the mahavai4vamitra (see note 1 on
i 10) is chanted by way of agniatomasaman. The rest is similar to the (normal)
— ;
IX. 3. 7. IX. 4. 4. 207
jyotiatoma ’. —
To §§ 9 and 11 refers the same text (No. 38): ‘If they chant too
much, they should leave out as many (verses) as have been chanted too many
or as many syllables (as have been chanted over), or they should take a circum
fleeted (sSman) as agnistomasaman. The ritual in this case is on the verses of :
the kava, the y aj flayaj fliya (is chanted) as last sSman (of the midday -pavamana-
laud on the verses of the yajnayajniya, the dairgha^ravasa (which saman, gram,
) ;
4 5
II. 1. 6, ends thus : {gna) ^oyo *6 ha
i) is (chanted) as agnistomasaman. If after the
agnistomasaman they chant either too short or too much, they should bring about
the equilibrium of the stotra- verses or of the syllables (and in this case no other
modifications are to be applied in the chant).’
IX, 4.
(The samsava.)'
1. If two sacrifices of soma are held simultaneously he (the Adh-
varyu) should, in the dead of night, make the summons for the morning-
litany 2.
t Viz.y by two rivals in the neighbourhood of each other.
2 Cp. C. H. § 108 and Eggeling in Sacred Books of the East, Vol. XXVI, page
229; further TS. VII. 5. 5. 1 and Kath. XXXIV. 4.
2. He (then) is the first to appropriate the Voice, the metres and
the deities
1 TS. l.c., Kath. l.c.
3. He should take as opening (tristich of the out-of-doors -laud)
one that contains (the word) ‘
bull *
Indra, forsooth, is a bull, he
(thus) from their morning-service takes away Indra.
1 See note 2 on § 18, and cp. TS. l.c. Kath. l.c., Ap. XIV. 19. 5 : marutvatlr
vrmnvatlr va pratipadah.
4. But they (the theologians) say (also) :
‘
At the beginning of
’
each service it (such a verse) is to be taken ^
;
he (thereby) takes
Indra away from the beginning of each service of theirs^.
1 Each pavamanalaud (also the midday- and the arbhava) should begin with a
verse as indicated in § 3, — After kdrya an iti fails, see Kath.
2 This § agrees with TS. and Kath.
1 Cp. Jaim br. I. 342-344; Maitr. Sarah. III. 7. 5; Kath. XXXIV. 4; TS. VII.
5. 5, III. 1. 7 ; TBr. I. 4. 6. 1-3; 6afikh. XIII. 5. 4-6; Baudh. XIV. 4 : 157. 1-11
Ap. XIV. 19 and 20. 1-4; Katy. XXV. 14, 16; Laty. I. 11. 10-14; Drahy. HI. 3.
18-23.
;
208 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. On well flaming fire is to be offered All the deities,
forsooth, are (equal to) Agni*; (thus) he offers whilst seeing (by the
flames of the fire) all the deities.
1 This § is nearly equal to Jaim. br. —The offering here mentioned is described
in § 6.
2 SSyana quotes a Srutyantara : * the Gods and the Asuras contended together
the Gods, fearing, entered Agni ; therefore they say : all the deities are (equal to)
Agni
6. He sacrifices For lying down, for sitting
with (the formulas) :
‘
down^! For the conquest of the gay atrl- metre, svahal For lying —
down, for sitting down ! For the conquest of the tristubh-metre, svahd !
— For lying down, for sitting down ! For the conquest of the jagatl-
metie, svahd
t TBr. I. 4. 6. 4 and TS. III. 1. 7 have aarfivesaya tva^ upaveaaya tva. The
original intention may have been * I offer thee that my rival may lie down and sit
down (may not be active) Sayana interprets differently.
3 According to the Sutrakaras (Laty. 1. 11. 10, Drahy. Ill, 3. 18) the
UdgStf, after his pravrta offerings of each savana (cp. C. H. § 134. b, page 170;
§ 178. a, page 277 § 221, page 337) makes (in the SgnTdhra-fire, according to Jaim.
;
br. I. 342) an offering with each of the three formulas; with the first at the
morning-service, with the second at the midday -service, with the third at the
afternoon-service.
7. The conquests, forsooth, are the metres ;
by means of these he
conquers them (his rivals). —Both samans, the rathantara and the brhat
must be applied
1 See note 2 on § 18.-~Jaim. br. I. 343, TS. III. 1. 7. 2, TBr. I. 4. 6. 2 agree.
10.
8. Where are, forsooth, the two bay (steeds) of Indra, there is
Indra. Now the rathantara and the brhat are Indra’s bay (steeds). In
that both, the rathantara and the brhat, are applied, he is the first to
lay hold of Indra’s bay (steeds)
1 Cp. Jaim. br. 1. 343; ubhe brhadrathantare bhavata ; indrasya vd etau harl
yad uhhe brhadrathantare ; yajfio devaratha ; indraayaiva haribhydip yajfiena deva^
rathendjim ujjayati,
9. The two taurasravasa (-samans) must be applied-.
1 See note 2 on § 18.
Turasravas and the Paravatas (once upon a time) performed
simultaneously sacrifices of soma. Thereupon, Turasravas saw these
IX. 4. 5.-~ix. 4. 16. 209
two samans. For these, (t.e., in recompense of these) Indra carried off,
unto him, by means of ^ a cotton tree from the side of the Yamuna^
their (the rival’s) offering substances. In that there are the two
taurasravasa (samans), he appropriates their (his rivals ’) offering
substances.
1 SSyana gives the periphrase with an instrumental, I presume that Salmalina
is to be read with the Leyden MS. instead of Salmalinani. But Sftyana’s interpre-
tation : avaklyenayvdhaviSesena is not clear to me.
2 yamunayah, Saya^a joins it as a genitive with havyam. Read perhaps
yamunaya : along the Yamuna.
11. They should be the first to press out the soma.
12. Those (ships) ^ forsooth, that are the first to enter the water,
are the first to reach the stairs of the landing place (on the opposite
shore or bank) ;
(in this way) they are the first to lay hold of Indra.
1 To the feminine yah and tah I supply navah (Sayai^a :
prajah) ; praanantif
then, IS here used with the meaning of praplavanti, just a Kath. XXKIII. 5 : 30. 18
praananti as against TS. VII. 5. 3. 2 praplavanti.
13. The vihavya (hymn) must be recited (by the Hotr)
1 TS. and Kath. : aajanlyarh ^aayam, vihavyaih ^asyam, agaatyasya kayaiu
bhlyafh ^aayam ; Jaim. br. (I. 344) : vihamyam aajaniyam agaatyasya kayabuhhlyam
ity etani Saatrani bhavanti (cp. § 17). See Aiv. VI. 6. 14-16, 6ahkh. XIII. 5. 16-17.
14. Jamadagni and the seers ^ performed (once upon a time)
simultaneously sacrifices of soma. Thereupon, Jamadagni saw this
vihavya (-hymn). To him Indra turned himself. In that the Hotr
recites the vihavya, he takes away Indra from them (from the rivals).
1 In TS. III. 1. 7. 3 Vi^vSinitra and Jamadagni contend against Vasistha.
15. If the other (sacrifice of soma) be an agnistoma, then an
ukthya must be performed ; an ukthya, then an atiratra
if That
sacrifice which is larger is welcome to Indra by the larger sacrifice
;
he
takes away Indra from them,
1 Cp. TS. III. 1. 7. 3, TBr. I. 4. 6. 3-4.
16. But they say also ;
‘
Difficult to reach, so to say, is the further
path^; from the sacrifice which he undertakes in the beginning he
(he should hold on to that sacrifice and not strive
*
should not depart
to perform a larger one than his rival) *.
14
: ; — —;:
210 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
1 parah panthah, the path followed by the other, the rival.
2 And in this case the measure exposed in § 17 will secure him the priority,
17. The sajaniya (hymn) must be recited, the kayasubhiya (-hymn)
of Agastya must be recited
1 Cp. note 1 on § 13.
18. From this (world) and from yonder (world), from the to-day
and the to-morrow, from the pair', from the day and the night he
2
excludes them .
1 Probably from sons and daughters, or from cows and horses,
2 This has no intimate connection with but has a general purport, cp. TS.
§ § 17
in. 1. 7. 3 :
*
both, rathantara and brhat are to be applied; the rathantara is the
earth, the brhat is the heaven ;
from these he excludes him. The rathantara is
the to-day, the brhat is the to-morrow; from the to-day and the to-morrow he
excludes him. The rathantara is the past, the brhat is the future from past and ;
future he excludes him. The rathantara is the limited, the brhat is the unlimited
from the limited and the unlimited he excludes him’. Jaim. br. I. 343 : idam vai
rathantarani ado brJiad,asmad amufimad adya^vat Bumithunad evainan antaryanti .
The samsava is treated in the Ksudrasutra (I. 8, No. 39) in the following manner
‘
If two sacrifices of soma take place simultaneously the out-of-doors-laud consists ,
of the tristich
(
Morning Service. )
1-3. pavasvendo vrsd sula {11, 128-130)
4-6. davidyutatyd rued (II. 4-6)
7-9. pavamdnasya te have (II. 7-9)
or (its opening tristich) is to be composed (of the following versos) :
pavasvendo vrsd sutah (II. 128)
updsmai gdyatd nardh (IL 1)
pavasva vdeo agriyah (II. 125).
agna d ydhi vUaye (II. 10-12) is the hoty’s ajya (stotra), the rathantara-
one (cp. Ars. k. page 33, note 4), the (other) three ajya(stotra)8 are the
barhata-ones ;
or the ajya(8totra)s are of the two kinds, on agnim
dutam vrntmafie (II. 140-142, and the following, cp. Ars. k. page 34,
note 3).
(Midday Service.)
On ; vrsd pavasva dhdrayd (II. 163-166) (are chanted)
* -3. the gayatra.
;; -
TX. 4 . 17 - 18 . 211
4-6. the amahlyava ; on :
punanah soma dharaya (II. 26*26)
7. the raurava, on one (verse),
8. the yaudhajaya, on one (verse),
9. the circumflected taura^ravasa, on (one verse): aranyegeya III.
1. 6, see ed. of Calcutta Vol. II, 448, composed on SV. T. 298 :
yad
indra /iasah ; not in the RS. and not being the first verse of a tristich,
4 5
as it is chanted ekasydm ending ha 5 yo (y hai»
10-12. the rathantara, on all three; on ;
vrsa Sonah (IT, 156-158)
13-15, the partha as the last (of the midday*pavamana-land).
The bfhat, vamadevya, ^yaita and kSleya (are the prstha-lands)
(Afternoon-service.)
On ; acikradnd v rsd harih (IT. 392-394) (are chanted)
1-3. the gayatra,
4-6. the sarnhita ; on :
pavasva^ indram acchd (II. 42-46)
7-9. the sapha and
10-12. the^rudhya; on:
purojiti VO andhasah (II. 44-49)
13. the 4yava^va, on one (verse),
14. the taura4ravasa, with nidhana, on one (ar. gana III. 1. 6, S.V. ed.
Calc. I.C.),
16. the audala, on one,
16-18. the andhigava, on all three
19-21. the kava, as the last (of the arbhavapavamana-laud).
The yajnayajniya is the agnistoraasaman. For a (sarnsava-rite,) at which
the rathantara is taken (as first pfstha)! , two kakubhs are the last (of the midday
and the arbhavapavamana) 2. The vistuti is the hrdhmdyataniya of the seventeen
versed stoma (Pane. br. II. 8. 2) for the Hotf*s prstha. The offerings, at which the
metres are the deities (see Pane. br. IX. 4. 6), are in each service the third of
the two pravrta-ofleYmgs (see note 2 on IX. 4. 6). In the kaya4ubhTya(-hynin)
(RS. I. 165) the nivid(-formula8) of the marutvatrya(^astra) (which runs parallel to
the midday -pavamSna, C. H. 196, pages 300, 302) should be put in in the ;
§
1 If it is allowed to read ratharUarasya instead of rathantarasya,
2 This is not certain !
;
212 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
sajanlya (-hymn) (^S. II. 12), those of the niskevalya (tfastra) (which runs parallel
to the Hotr’s prstha, cp. C. H. § 200, page 310, 312) ; in the vihavya(-hymn)
X. 128), those of the vai4vadeva (^stra) (which runs parallel to the arbhava-
pavamAna, cp. C. H. § 235, pages 354, 358) ; or he may, after reciting these hymns,
recite, before the hymns, in which the nivids are put in, the nivids in their proper
place ’ (and this is the practice of A^v. VI. 6. 14-16). The samsava is also treated
at length in XJpagvanthasutra I. 13.
1.
IX. 5.
(Expiation in case the soma has been
taken away.)
If they (t.c., some rivals) take away the soma before it has
been bought^, other soma must be bought
1 Cp. C. H. § 33.
2 Cp. Kath. XXXIV. 3: 37, 12, TBr. I. 4. 7. 5, Baudh. XIV. 29: 201. 17,
Ap. XIV. 24. 9, Man. grs. HI. 6. 3.
2. If they take it away after it has been bought, other soma,
which is to be found in the vicinity, must be obtained ^
;
but he should
give something (some fee) to the soma-buyer^.
1 A renewed buying does not take place: Jaim. br. I. 354: yenaivaayayam
purvctkrayena krito bhavati, tenaivasyayam krlto hhavati,
2 Cp. Kath., Ap., Man. drs. 11. cc. ; Jaim. br. l.c. aomavikrayine tu kificit kam
deyarpf nen no 'hhiaavo hato *8ad itu
3. If they cannot obtain any soma, they should press (instead of
the soma) putikaplants ;
if he cannot obtain these, then arjuna-
plants
1 Cp. Kath. l.c. {drjunani)f TBr. l.c. Ap. l.c. 12 {both phalgundini) according to
M5n. ^rs. 1 c., the arjunas (or arjunas) must be red-tufted, if they replace the soma
originating from the Heraavat-mounts, but brown-tufted, if they replace the
Boma originating from the Mujavat-mounts ; cp, also below, § 7. The putikas
seem to be the same as adaras.
4. The Gftyatrl fetched the soma ;
a soma-guard discharged an
arrow after her and cut off a feather of her (off Gftyatrl) ; that shoot
of it (of the soma) which fell down, became the putika (-plant) ; in it
— ;;
IX, 5. 1. IX. 5. 8. 213
the Gods found help {uti) ;
it verily is the putika ;
in that they press
out the putikas, they find help for him^.
1 Cp. VIII. 4. 1. — Kath. XXXIV. 3: 37. 15 sqq. agrees closely with Pafic.
br. (read tasySh instead of tasya, line 16) and cp. also Ait. br. III. 26. 3, 4. I
suspect that the original reading of Paffc. br. was : utiko v5 esa yat putlko yat
putikan abhiaunvanti, etc., cp. Kath. utika vai nameti yat putika yat putikan abhisun-
vanti, etc. knows only the utika, not the putika: ‘Indra,
TheJaim. br. (I. 354)
having hurled his thunderbolt on Vrtra, believed that he had not destroyed him
he entered the utikas these found a refuge (or help *) for him yadi tan na
;
‘
:
vindeyur utlkan abhimnuyur ; indro vrtrarp vajrenadhyasya nastraiti manyamUnaJi
8a utlkan eva prdviaat ; taamai ta evotim avindan,
5. Fresh milk and putikas (are to be pressed instead of the soma)
at (the) morning (-service) ;
boiled milk and putikas at (the) midday
(-service) ;
sour milk and putikas at (the) afternoon (-service) ^
1 This nearly agrees with Kath. XXXIV. 3 : 37. 20 ; cp. also TBr. I. 4. 7.
6-7, Ap. XIV. 24. 14, A4v. VI. 8. 9-11 ; Sahkh. XIII. 6. 3.
6. 'The soma-draught, forsooth, goes away from him they say,
'
whose soma they take away It enters the plants and the cattle :
(in substituting the putikas and the different kinds of milk) he retains
him (the soma) out of the plants and the cattle ^
1 Cp. Kath. l.c. page 37. 21. sqq.
7. Indra slew Vrtra.
The soma which flowed out of his (Vrtra’s)
nose, that became the brown- tufted arjunas that which flowed out of ;
his omentum, as it was cut out, became the red-tufted ones. The
brown- tufted arjunas he should press (if no putikas are obtainable)
this, forsooth, (viz., the brown colour) is the feature of the brahmin
(in doing so) he actually presses the soma
1 Almost identical with Jaim. br. I. 364. The Kathaka (l.c. 87. 17) runs;
*
Indra slew Vrtra ; his blood became the red-tufted arjunas the fluid that stream- ;
ed together out of his neck, when it was pulled oft', became the brown-tufted
arjunas; this (however) is an Asurio soma, as it were; therefore it is not to be
taken for pressing ’.
8. The srayantlya (-saman) must be taken as the Brahman’s
chant ^
;
thereby he puts him (the soma) all right*.
* For this and the saman of § 9, op. A4v. VI. 8. 12-13.
2 aatkaroti, by strengthening (^rayantiya^^rinati) him.
214 9. THE BRIhMANA of TWENTY FIVE CHAPTERS.
The yajnayajfiiya (-saman) he should shift on to the anustubh
(•part)^; he (thereby) makes him thrive by the voice The varavan-
tlya must be taken as agnistomasaman, in order to encompass valour
(and) strength
1 In the arbhavapavamana, before the last (the kava) saman.
2 Because the yajnayajhlya has the word vac as finale.
3 Because the varavantiya, so called because of the word varayantam (SV.
1.17), reminds of ‘ restraining, opposing’ (the rival).
10. Five sacrificial fees (cows) must be given \
1 Man 6rs. III. 6. G; differently TBr. 1,4. 7. 7 and Ap. XIV. 24. 18, Sat. br.
IV. 5. 10. 6 (‘one cow he should give to these same priests as sacrificial fee’), cp.
AAv. VI. 8. 14, Sankh. XIII. 6. 4 (who allows five cows in case the soma has been
lost by burning cp. below IX. 9. 15).
11. Fivefold is the sacrifice^; as much as is the sacrifice, that he
(thereby) lays hold on.
1 Cp. note 2 on VI. 7. 12.
12. Having come up (returned) from the lustral bath, he should
undergo anew the consecration
1 After the close of this soma-sacrifice, he should, by way of indemnification,
of atonement, recommence a same order as the one he has now
sacrifice of the
performed. The same thought is expressed in TBr. l.c., Ap. l.c. 19 by the words :
*he should again buy soma’, cp. also Man. its. l.c. 17, A6v. VI. 8. 14.
13. On the occasion of this (sacrifice) he should give the sacrificial
fees that he intended to give^.
1 That he intended to give at the sacrifice, which he had been unable to
perform in the ordinary manner, because his soma had been taken away with ;
this § cp. Ap. l.c. 21, Man. ^rs. l.c. 8, Baudh. XIV. 29: 202. 10, A4v. VI. 8. 15.—
To Pane. br. IX. 5 refers the Ksudrasutra (I. 8, No. 40) :
‘ If the soma has been
taken away, the Brahman’s chant is the 6rayantiya ; on we there, o uncomparable
‘
one’ the kaleya (is chanted); on ‘by fore -conquest of the plant ’
the iSyavadva,
the andhigava and the audala each on one verse, the yajfiayajniya on all three;
on the verses of the yajnSyajfiiya, the varavantiya as agnistomasaman; five
sacrificial fees (are to be given). The rest is similar to the (normal) jyotistoma.
For the samans see the Index. The Upagranthasutra II. 1, 2 treats also at length
of this praya4citta.
;
IX. 5. 9.— IX. 6. 8. 215
1. IX. 6.
(Expiation in case the soma-trough bursts.)
If the soma-trough bursts, he should take as the Brahman’s
chant the saman which has the word vasal as finale.^
1 The so-called vasatkaranidhana (gramegeyagana VII. 1. 19, on SV. I. 256=
3 5
RS. VIII. 3. 7-8 =SV. II. 9,23-924) has, as nidhana, u234pa (thus also has the
uhagana). Sayana on VIII. 1. I remarks: latra upa nidhanam asti, tatsthane
vdsUd iti nidhanam kuryat cp. Laty. VII. 10. 1 upd8thdne.w ayiydni nidhandni, see
;
also XI. 10. 14, XIII. 3. 13, XIV. 6. 22.
2. The soma of him, whose trough bursts, is spilled, as it has not
been consecrated by the word vasal ^ Brahman’s chant is
in that the
the one that has vasal as finale, his soma becomes conseci ated by the
vasal,6.
1 After each libation of soma, the word vasat is uttered hy the Hotr (or by
the Hotraka), see, e.g., C. H. page 200.
3. It is to be applied on the verses (beginning) :
‘
Wandering
(dadrana) alone in the midst of many
1 The vasatkaramdhana must be chanted on SV. I. 325 =RS. X. 55. 6-7 = SV.
II. 1132-1134.
4. For this trough bursts ‘
in the midst of many
Here (however) they say :
'
A mishap should not be bespoken by
a (word of) mishap : he, who, after the trough has burst, applies (the
chant) on verses containing (the word) dadrana now bespeaks a
mishap by a (word of) mishap.
1 This word is by the author of the Brahmana derived as part. perf. med.
from the root dr, * to burst ’.
6. The srayantiya only is to be taken (as the Brahman’s chant,
and not the vasatkaranidhana).
7. Prajapati created the creatures ;
he thought himself milked out,
emptied out. He saw this srayantiya (saman) ;
by means of it he
braced himself fully ^ by progeny, cattle (and) strength.
t Cp. note 2 on IX. 5. 8.
8. Milked out, as it were, emptied out is he, whose trough bursts;
in that the srayantiya is the Brahman’s chant, he braces himself again
fully with progeny, cattle (and) strength.
216 9. THK BRAHMANA OF TWENTY FIVE CHAPTERS.
If the srayantlya is the Brahman’s chant, he should apply the
saman, which has the word vamt as finale, on anustubh (-verses)
addressed to Visnu ^
1 i.e.f (see note 1 on § 11) on SV. IL 366, 367, 368=RS. (with variants) IX. 100
6 , 7 , 9 . According to the Taittiriyas (TS. VII. 6. 5. 2) and the Kathas (Kath.
XXXIV. 4 : 38. 13), on verses addressed to Visnu 4ipi vista, t.e., probably on SV. IL
976, 976, 977=]6(S. VII. 100, 6 , 6 , 7 ; but these verses cannot be meant by the
Pafic. br. as they are tristubhs.
10. What (part) of the sacrifice trickles away (by the fissure in the
trough), that part trickles away towards the Voice ;
the anustubh is the
Voice, and Visnu is the sacrifice. By means of the Voice, (t.e., the
anustubh) he covers the fissure in the sacrifice.
11. What (part) of the sacrifice trickles away, that part trickles
away at the end. The varavantiya must be taken as agnistomasaman.
He (thereby) covers up (vdrayati) the fissure in the sacrifice
1 I. 352, TS. VJI. 5.5.2, Kath. XXXIV. 4 (second
Cp. on the whole Jaim. br.
half), Ap. XIV. 26.10-27.2, Baudh. XIV.7, Sahkh. XIII. 12. 1-2, MSii. ^rs. III.
0. 11. — To the sixth khanda refers the Kaudrasutra (1.8, No. 41) : ‘If the trough
bursts, the first two savanas (are) similar to (those of) the preceeding, (i.e., of No. 40,
aee note 1 on IX. 5.13) ; on ‘
he is pressed out who of the riches ’
and ‘
invite them
who hold themselves aloof ’
(are chanted) the sapha andpthe pauskala; on ‘thou
sustainest sky and earth * (SV. II. 368), reverting (the sequence of the verses of)
the tristich (II. 366-368), the 4yava4va on one (on 11. 368), the andhigava on one
(on II. 367), the va^atkaranidhana on one (on II. 366) ; on *
by fore-conquest of
the plant,’ the yajfiayajfliya on all three (on II. 47-49), the first (II. 47) is
anustubh, the last two (II. 48, 47) are gayatris; on the verses of the yajfiayajfiiya,
the varavantiya (is chanted) as agnistomasSman. The rest is similar to the
(normal) jyoti^toma ’ (This is the arrangement, the klptit with reference to Pafic,
br, IX. 6.5-11). ‘Now the (jyotistoma), which has the vasatkaranidhana as the
Brahman’s chant, and the drSyantiya on the anustubh (part) (op. Pafic. br. IX. 6.
1-4) on ‘wandering alone in the midst of many,* the Brahman’s chant (or third
:
pf^thastotra) ; on ‘
this Brahman, the regular one,’ the kaleya ;
on ‘ run about
for Indra,’ the sapha ; on *
thou sustainest sky and earth,’ reverting the tristich,
the ^yava4va on one, the andhigava on one, the Arayantiya on one ;
on *
by fore-
conquest of the plant’ the yajnayajniya : on three verses, all anustubhs (the
two gayatns, II 48, 49, are transformed into anustubhs by adding a verse-quarter
from the preceding verse, cp. uhagSna VIII. 2.16 in the edition of Calcutta Vol. Ill,
page 141); on the verses of the yajfiSyajniya the varavantiya as agnistomasa-
man. The rest is similar to the (normal) jyotistoma.’
— :
IX. 6. 9. IX. 7. 5. 217
IX. 7.
(Expiation in case some of the soma is left over.)
1. If there is left over (of the) soma from the morning service
they should chant the gayatra (melody) on the verses in which the
’
Maruts are invoked (which begin) :
‘
This soma is pressed out
1 At the end of each savana all the soma must be poured out, offered and
drunk, cp., e.gr., C.H. § 167, 239 (the sampraisa in this case is: rnatirlricah ; but if a
residue must be left during the savana for a subsequent libation, the sampraisa
runs : somam prabhavaya). If ithappens that some quantity of soma is left over
in the trough, this residue must be offered subsequently at the end of each
savana, with an extra stotra, 4aatra and bhaksana,
2 SV. I. 174=RS. VIII. 94. 4-6=SV. II. 1135-1137. This tristich is also
prescribed by the hautrasutrakaras as stotriya trca for the ^astra of the Hot?
(A4v. VII. 7.2, ^ahkh. XIII. 7.2). The texts of the Jaiminlyas (Jaim. br. I. 350)
and the Taittiriyas (TBr. Baudh. XIV. 25 : 196.9, Ap. XIV. 18.5) prescribe in
I. 4.5,
the first place the tristich the cow of the Maruts sucks (RS. VIII. 94.1-3), which
*
’
according to A^valayana is to be taken as anurupa trca.
2. The soma which is left over from the morning-service, is left
over coveting the midday-service. Therefore, they chant on verses, in
which the Maruts are invoked, for at the midday-service the Maruts are
invoked and therefore also (they chant) gay atri- verses, for gayatri-
like is the morning-service.
I The first ^astra of the midday-service is the roarutvatiya-6aatra. In doing
thus, ‘they depart neither from the morning-, nor from the midday-service^
TBr. I. 4.6. 1-2.
3. The same (kind of) stoma is to be taken as that after which it
(the soma) is left over for the sake of congruence.
1 So e.gr., the stoma which follows after the morning-service, must be triv?t,
that after the midday-service, seventeen-versed.
4. The Hotr addresses, after (the laud), a (hymn) addressed to
Indra and Visnu
1 Cp. A4v. VI. 7. 2-6, Sahkh. XIII. 10. 3.
5. Indra, forsooth, is valour, Visnu is the sacrifice, in valour even
and in the sacrifice he is firmly established
1 To § 1-5 refers the Ksudrasutra (1. 10, No. 42) ;
‘
If any soma is left over from
the morning-service, they should chant, as fifth ajya (laud), the Marut-verses
;
218 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
‘ This soma is pressed out *
on the gftyatra-melody ; the Brahman’s and the Accha-
vaka’s chants, (t.e., the third and the fourth prsthastotra) should be successively
nine- and fifteen -versed (instead of seventeen-versed). The rest is similar to
the (normal) jyotistoma.’
6. If there is left over from the midday -service, they should
chant the gaurivita (melody) ^ on the verses, in which the Sun is
’
invoked, (beginning) :
*
Verily, thou art great, o Sun
1 Gramegeya V. 1. 22 composed on vSV. 1. 168; Cp. TBr. I. 4. 5. 2-3, Ap. XIV,
18. 9-11.
2 SV. I. 27G=:RS. Vm. 101. 11.12 (var.)=SV. II. 1138-1139.
7. The soma which is left over from the midday-service, is left over
coveting the afternoon-service. Therefore, they chant verses in which
the Sun is invoked, for at the afternoon-service the Sun is invoked ^ and
therefore also (they chant) brhatl (verses)^, for brhatl-like is the
midday-service.
1 The afternoon-service begins with the adityagraha (C.H. § 217), which, how-
ever, is properly not a graha destined for Aditya, the Sun, but for the Adityas.
* The verses SV. II. 1138-1139 are brhatl and Satobrhati. .
8. The same (kind of) stoma is to be taken as that after which
it (the soma) is left over for the sake of congruence. The Hotr
recites, after the (laud), a (hymn) addressed to Indra and Visnu^.
Indra is strength, Visnu is the sacrifice, in strength even and in the
sacrifice he is firmly established
1 Cp. note 1 on § 3.
2 Cp. A6v, VI. 7. 6, Sahkh. XIII. 8. 3.
2 To Ksudrasutra (I. 10, No. 43): ‘If any soma is left over
§ 6-8 refers the
from the midday -service they should chant, as fifth prstha (laud), the aditya
(-verses) venly, thou art great, o Sun’ on the gaurivita (melody) the afternoon-
:
‘
;
service they should make nine-versed. Its arrangementon run about for Indra
is :
‘
’
the sapha (should be chanted) ; on :
*
round about do thou run,’ the ^yava^va
on :
‘
be clarified, o Soma, (as) a great sea,’ the andhigava. The rest is similar to
the (normal) jyotistoma.’
9. If there is left over from the afternoon-service, they should
chant the gaurivita (melody) on verses addressed to Visnu sipivista
1 Cp. Baudh. XIV. 25 : 197. 8, Ap. XTV, 18. 14, A4v. VI. 7. 8, Sahkh. XIII. 9. 2.
10. Visnu sipivista is the sacrifice ;
in the sacrifice, in Visnu he
(thereby) is firmly established. —Redundant (or ‘excessive’) is the
— ) ;
;
IX. 7. 6. IX. 8. 1. 219
gaurivita : he (thus) puts the redundant (soma) into the redundant
(gaurivita) ^
1 The gaurivita is a surplus, is redundant or excessive because (see V. 7. 1) it
is sprung from the pith that was left over at the division of the Voice.
11. They should, further, do the following: the uktha (laud)s
should lead on further^. This (soma), which is left over from the
agnistoma, is left over coveting the uktha (laud)s. If there is left
over from the uktha (laud)s, an overnight-rite should be performed.
This (soma) which is left over from the uktha(laud)s is left over
coveting the night (-rite). If there is left over from the night (-rite),
they should chant the verses addressed to Visim sipivis^ on the
brhat (melody). 'That soma, however*, they say, ‘is left over, which
is left over from the night (-rite)
1 Not wholly certain ; read perhaps (cp. the Ksudrasutra) etad anyat kuryur
ukthany anyat prayiayeyur,
12. That (soma) verily which is left over from the night (-rite), is
left over coveting yonder world. They should chant the brhat (melody)
the brhat is able to reach yonder world ^ that same (world) he :
2
reaches (by means of the brhat) .
1 Usually the brhat is declared to be yonder world, the sky, the heaven (VII.
6. 17).
2 To 9-12 refers the Ksudrasutra (I. 10, No. 44) :
‘
If there is left over from the
aftornoon-service, they should chant the verses addressed to Visnu ^ipivista (see
note 2 on IX. 7. 9) on the gaurivita (melody,) as second agnistoma-saman.
They should, further, do the following : the ukthas should load on further.
If there is left over from the ukthas, a night (-rite) is to be performed (and on this
occasion an extra-laud must be performed and the soma, which has been left over,
must be offered). If there is left over from the night (-rite), they should chant
the brhat (melody) on the verses addressed so Visnu 6ipivista as nine-versed
stoma, following on the twilight-laud ’.
IX. 8.
(Expiation in case one of the diksitas
d i e s .
^
1 Cp Jaim. br. II. 346-347 ;
Kath. XXXIV. 2 : 36. 23-37. 11 ; TBr. I. 4. 6. 5-7
Baudh, XIV. 27 : 198. 14-200. 2; Ap. XIV. 21. 8-22. 15; Man. ^rs. III. 8. 4-7;
Katy. XXV. 13. 28-46 ; Mv. VI. 10. 1-31 ; Sankh. XIIL 11.
1. If one of those who have undergone the consecration for a
sacrifice of soma, comes to die, they should, having cremated him, tie
:
220 THE BBAHMANA OF TWENTY FIVE OHAPTBBS.
up his bones then they should consecrate (in his place) him who
stands in relation nearest to him ^ and perform the sacrifice with him.
1 In his black deer-hide, cp. Ap. XIV. 22. 11,
2 His son or his brother, Sahkh.
2. They should, further, do the following : having pressed out
further the soma^, they (the Chanters) should, before taking the soma-
draughts*, perform a laud either at the southern corner® or at the
marjftliya
1 A similar expression above IX. 7. 11 and cp. Jaim. br, I. 346; etad anyat
kuryur : abhisutya aomam anyad agrhitvd grah^n, etc.
2 The aindravayava and following ones, C. H. § 132.
3 The south-eastern corner of the mahavedi.
* The dhisnya situated to the south of the mahavedi. The south is the
quarter of the dead. — read : mdrjdliye vd»
3. He forsooth, who dies, being consecrated, has a right to a
share in the sacrifice ^
;
him they thereby appease.
1 api vd etaaya yajne (^c. bhavati), the same construction as Jaim. br. I. 284
aarvatra haivdaydpi punye bhavati. SSyana (saptamyarthe aaathi!) would have us
believe that etaaya yajne is equivalent to etaamin yajfle, or ho proposes to take
aaya in the sense ‘ of the For the thought cp. Jaim. br. I. 346
Grhapati ’. : aamd-
ndya vd ete yajfidya aamdndya aukrtdya aamdrabhya dlkaante, tenaivainarp nirava<-
dayante.
4. They chant the yama (melody) ^ ;
they (thereby) lead him to
the world of Yama.
1 Cp. note I on § 7.
5. Three verses they chant ; for in the third world (reckoned
from here) are the Fathers^.
1 The Manes, the departed Ancestors.
6. They chant them right off (or ‘thitherward’, t.e., without
repeating) ^ for yonder world is (situated) thitherward from this
(world).
1 As a trika atoma.
7. They chant the verses of the Sarparajfil
1 Read: adrpardjriyd instead of adrpardj^d; cp. IV. 9. 4. —
Cp, note 1 on IV.
9. 4; the verses are chanted on the yama-saman : aranyegeyagana IV. 1. 13, com-
posed on ar. samh. Ill, 4 : agnim Ide*
IX. 8. 2.— IX. 8. 13. 221
8. By means of these (verses) the Serpent Arbuda removed
his dead skin; their dead skin even they remove by these (verses) V
1 =:IV. 9. 5.
9. Reciting these verses after (the laud), they ^ walk around the
marjallya, beating their left thighs
1 Not only the Chanters but all the participants.
2 The circumambulation is performed thrice from right to left (withershins),
while turning their left side to the mSrjairya, where, according to some
bones of the deceased has been deposited. They
authorities, .the urn with the
wear their over-garments over the right shoulder (they are praclnavUinah) and
beat their left thigh with their left hand. The recitation of the verses that
have been chanted, takes the place of the ^astra, for, as the Black Yajurveda
texts have it ;
* deficient is a laud, which is not followed by a recitation.’
10. He^ (in doing thus) recites the (verses of the) sastra after the
2
laud. In yonder world they fan him .
t The Hotr, who, according to other authorities, goes in front of them all.
2 Translation somewhat doubtful. Read with the MS. Leyden nidhuvantif
and cp. Jaim. br. I. 345 (immediately after the description of the circumambula-
tion) ; amufniinn evainanh tal loke nidhuvate. Probably the meaning is the same
as expressed by Apastamba in his words aigbhir abhidhunvantas {trih., ,pariyanti)p
cp. atho dhuvanty evainam, ny evdsmai hnuvate^ TBr., and cp. Kath. dhuvanty
evainam etad, athony evdamai hnuvate. The words following in the Jaim. br.
immediately : ahhy enam amuamimlloke vdyuh pavate, seem to prove that our
rendering of nidhuvanti is right. Then, there cannot be any logical connection
between the two sentences of our § 10.
11. ‘They swerve from the path’, they say, ‘who officiate for a
deceased.’ They take the soma-draughts in this order, that the one
destined for Indra and Vayu comes first In this way they return to
the path.
1 Although this is the usual practice (cp. C. H. § 132) it is here (as by Sahkh.
and Baudh.) expressly mentioned, as there are other possibilities.
12. (The tristich beginning): ‘0 Agni, thou purifyest the lives’^,
must be taken as the opening one. In those, who live, he (therby)
puts life
1 Cp. VI. 10. 1.
2 Cp. note 1 on VI. 10. 3.
13. After a year they should perform a sacrifice for the bones (of
the deceased)^. The year is the allayment of all®; were they
222 THE BRAHMANA OF TWENTY FIVE CHAPTERS
to perform the sacrifice before the (end of the) year, the speech (or
^
voice’) would become wounded (and) mangled^.
^ At the end of the year’s sattra.
2 asthlni yajayeyuh, the bones representing the deceased are treated exactly as
if they were the man himself, as if they were the Sacrificer, the Yajamana: *
at
each laud he (the Adhvaryu) puts the bones in the vicinity (during the other acts
the urn is deposited on the place usually occupied by the Yajamana); the soma-
draughts (which under normal circumsta.nces are drunk by the Yajamana) they
pour down at the marjaltya’, Ap. and Saukh. ‘When the time appointed for the
drinking of the soma-rests has come, they should make him, {viz., the deceased)
partake of the essence of them and pour them out at the rnarjalTya’, As^v.
3 Time allays all.
4 vac is the sacrifice. For this last passage cp. Sat. br. XIII. 3. 6. 6 : sarva
vai saifisthite yajfie vag apyaie, satrapta yatayamnl bhavati, krurikrteva hi bhavaty
aruskrta, vag yajflah, etc.
14. The laud should be illimiied^, for illimited is yonder world;
(or) the pavamana-(laud)s (the out-of-doors laud, the midday-pava-
mana-laud and the arbhava-pavamana-laud) should be threefold, (f.e.,
nine-versed) all the rest seventeen-versed
1 asammitam stotram, 8ahkh. The choice is open.
2 A4v.: ‘ it is a seventeen-versed day; threefold are the pavamana (laud)s;
it is an agnistoraa with the rathantara as prstha (the Hotr’s prsthastotra, the first
prstha, is chanted on the rathantara)
15. As to why the pavamana(-laud)s are threefold : threefold
are the vital airs ;
(by undertaking the threefold stoma) they come unto
the vital airs (they are left in possession of the vital airs). As to why
all the rest is seventeenfold ; Prajapati, forsooth, is seventeenfold ;
(by
undertaking the seventeenfold stoma) they come unto Prajapati.
16. ‘
Of out-breathing and in-breathing are those deprived’, they
say, ‘
who officiate for a deceased ’. They take the soma-draughts in
this order, that the one destined for Mitra and Varuna comes first;
Mitra and Varuna are the out- and in-breathing, (in this manner) they
are fully provided with out- and in-breathing^.
1 To khanda 8 refers the Ksudrasutra (I. 11, No. 45) ;
‘
If one of those, who
have undergone the consecration for a sacrifice of soma, comes to die, they should,
having cremated him, tie up his bones ; then they should consecrate him who
stands nearest to him in relation and perform the sacrifice with him. Further,
they should do the following : having pressed out further the soma, they should,
after the offering of the upam4u and antaryama (C. H. §§ 128, 131) and
IX. 8. 14-16. 223
before the other soma-draughts have been taken out, leave the (havirdhana-
shed) by the eastern door, take their seat to the north of the marjalTya with the
face turned southward and perform a laud of three verses, chanting the (verses)
of Sarparajfii on the yama (-melody), the yoni of which is agnim Ide purohitam :
(see note 1 on § 7). The yoking of the stoma and the words (subsequently) to be
uttered by the Sacrificer (see the Brahmana: I. 3. 5 and I. 3. 8.) fall forth. After
(the completion of the laud) they should, while muttering these verses, (i.e., the
same verses that have been chanted by the Udgatr) walk round the marjSUya
from right to left, beating their left thighs they then should walk thrice round :
(the marjaliya) sunwise and return, without touching each other and without
looking backward, (into the havirdhana-shcd). Having touclu'd water, they
should take out the soma-draughts, beginning with the one destined for Indra
and Vayu. Of this day (the tristich beginning) :
‘
O Agni, thou purifyest
the lives’ should be the opening tristich (for the out-of-doors-laud). The rest is
similar to that (day), (i.c., the sacrifice during this day, on which the diksita
has deceased, is performed in the usual manner). — After a year they perform a
sacrifice (an agnistoma) for the bones (of the deceased) ;
its stotras are illimited,
or its pavamana*(lauds) are threefold (nine-versed) and its *
returning ’ (lauds) (the
four ajya-lauds, the four pratha-lauds and the agnistoma-laud) are seventeon-
versed. Of this (jyotistoma), at which the pavamana-lauds are threefold, the
arrangement is as follows :
(The bahispavamana is the usual one, cp. C. H. page 503, only the pratipat
stotriya is SV. II. 868-870.
The ajyastotras are the usual ones, cp. C. H. I.c.; the only difference being
that they are seven teen -versed).
On : ucca iejatam andhasah (are chanted) :
1. The gayatra, on one (verse),
2. The ainahiyava, on one (verse),
3. The abhika, on one verse ;
on
punanah 3oma dharaya :
;
4. The raurava, on one (verse),
5. The yaudhajaya, on one (verse),
6. The kaleya, on one (verse).
(on : pra tu drava pari koSam :
7-9. The au4ana). (this is the mid-day pavamana).
The prsthastotras are ; rathantara, vamadevya, the Brahman’s chant (or
third prsthastotra) is the 4rayantiya, the Acchavaka’s chant (or fourth prstha-
stotra) is the vaikhanasa. (In the arbhavapavamana there is a difference only in
the distribution of the numbers of the stotriya- verses : gSyatra, sarhhita, each on
one verse (1. 2) ;
sapha and pauskala, each on one verse (3,4) ;
4yava6va and andhl-
gava, each on one verse (5, 6), kava on three verses (7, 8, 9). —The yajnayajniya is
on seventeen The grab a destined for Indra and Vayu and the graba
verses).
destined for Mitra and Vanina change their places. The rest is similar to the
(normal) jyotistoma’.
224 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
IX. 9.
(Expiation in case the quantity of soma is
deficient, etc.)^
1 Cp. Kath. XXXV. 16: 61. 11-16; TBr. I. 4. 7. 4 ; Baudh. XIV. 29: 201.
11-17 ; Ap. XIV. 24. 7-8; Man. ^rs. III. 6. 18-19,
1. Whose (soma in the) trough becomes exhausted the breath
of that one becomes exhausted along with the exhaustion* of the
(soma in the) trough, for soma is the breath.
1 This is the counterpart of the case treated in IX. 7, when soma is left over.
2. About this (case) they say :
‘
He should pour milk into (the
trough)
3. But they (other authorities) say :
‘
Concealed, as it were, is
the milk ^
;
he should (rather) pour water out on (a piece of) gold and
(the soma) out on the gold \
1 As it is enclosed in the udders of the cows. Apparently the fact that it is
concealed or has vanished makes it inappropriate to replace the exhausted
soma.
2 He should put a piece of gold into the dronakala^a and pour vasatwarl
water on it ; afterwards, when the soma is poured in the camasas (C. H. § 228), he
should put equally first a piece of gold into each camasa, cp. Upagrantha-sutra
II. 6; dronakala^e hiranyam avadhdya tatrapo "bhyavanayeyur ; hiranyam eva
camasesv avadhdya teav apo 'bhyunnayeyuh. The same, though in other words, is
prescribed by the author of the TBr.
4. Water, forsooth, is (equal to) the vital airs ;
gold is (equal to)
immortality^; he (thus) puts his vital airs into immortality^; he (the
Sacrificer) lives his whole life.
I amrtam : * the not dying before the normal term of life.’ — §§ 1-4 are almost
identical with Kath,
6. Whose nSrasamsa (cup) is dried up^, the breath of that one
becomes exhausted along with the drying up of the narasamsa cup,
for soma is the breath.
1 On the camasas called ndrd^arjisa cp. Laty. II. 5. 13; they are the camasas
on which the dpydyana has taken place (C. H. § 147 note 26, page 220). With our
passage (in which upavlyantam should be corrected into upavayantam) the KAth.
XXXV, 16 : 61. 16 agrees almost to the letter.
;
IX. 9. L—IX. 9. 12. 225
6. Of the graha, which the Adhvaryu draws as the last, he should
pour a small quantity ^ (in the narasarnsa-cup)
aptum (read thus instead of °a8um) Sayana reads and explains aptum//
1
It is aword wellknown from the Baudh. sutra (see the Index to this work), cp.
Upagranthasutra II. 6 tasyaptum avanayed ity
: alpam avanayed ity artharp ;
manyante Upturn iti hi saSvad daksindjd alpam dcaksate,
;
2 Cp. Ap. XIV. 28. 1, Kath. l.c.; on aptu cp. also note 1 on XX. 3. 5.
7. For the sake of atonement the graha is drawn ^ ;
by means of
an atonement he makes atonement for him
1 How is this to be explained ?
2 Read: prdya^cityaivdamai,
8. which has been drunk and soma of which not (yet)
If soma of
has been drunk, come to be mixed up, he should, having shifted some
coals inside the enclosing pegs (of the ahavanlya-fire), make an offering
(of it on these coals) with (the formula) :
* From the offered and the
not-offered,from the not-offered and the offered, from the drunk and
from the not-drunk soma partake ye both, o Indra and Agni, the press-
ed out, svaM !
’
This is the atonement therefore
1 For the other sources see Bloomfield\s concordance in voce : hxdasya cdhutaaya
ca.
9. From the soma which is unfit for drinking S he should pour out
an offering with (the words): ‘To Prajapati, 8vdha\* in the north-
easternresounding-hole*.
1 Because an insect or a hair has fallen into it,
2 Cp. Man. 4rs, III. 6. 14, ICSth. XXXV. 16 : 62. 4.
10. With (the formula) : ‘The drop has gone down on the drop’ he
should partake of soma on which rain has fallen.
11. ‘Of thee, o Drop, (t.e., o Soma), that hast been drunk by
Indra, of thee that containest vigour, that art accompanied by thy
whole troop, that art invited, I partake, accompanied by my whole
’
troop and being invited
1 This formula is a continuation of § 10, see Ap. XIV. 29. 2, Man. ^rs. III. 6.
16, SShkh. 4rs. XIII. 12. 10.
12. For one over whose soma-cup the summons has been made
he should perform, having gone to the agnldhra, (t.e., in the agnidhrlya-
fire) an offering with clarified butter with (the verse) :
‘
The golden
16
; ;
226 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
embryo was evolved at the beginning ; it was, when born, the sole Lord
of beings; it maintained earth and heaven; thee, o Soma, (who art)
that (Lord), we honour with offering, svaha I
*
This is the atonement
therefore.
1 i.6., if the stotropakarana is made by the Adhvaryu and the Udgatr before
the camasa-group has been drunk, cp. Ap. XIV, 29. 5, Sahkh, XIII. 12. 11,
K5ty. XXV. Man. 6rs. III. 6. 19. The Upagranthasutra II. 7 discusses
11. 33, 34,
the possibility, if the word ajya in the Brahmana can bo taken to mean ajyastotra
(and this would indeed seem possible, cp. Ap. I.c. stotrenabhyupakaroti more-* :
over, the instr. ajyena with ajufmyat is strange, we expect the acens.) ; the author,
however, rejects this surmise, quoting a remarkable passage from a smrtisdtra of
the KStyayaniya Adhvaryus : yaaya camaso ’bhyupakrtah ayat aa enam uUara8^cava^
chadya purvaya dvara aadaa 'pani{r)hrtya (cp. Sahkh. XIII. 12. 12 avacchMya ca :
nirharet) puraatad dgnldhrlyasya nidhdyajyam juhuydt. This passage is not
found in any of our adhvaryavasiitras. The Jaim, br. I. 351 has: yadi camaaam
abhyupakuryat tarn utiaravargendbhiprdvrtydslta, etc., ; for uttaravarga cp. Baudh.
(see the Index verborum) uttaravargya, where the reading uttaravarga is alsa
found, meaning upper-garment or * hem of the upper-garment.’
13. If (during the act of pressing the soma) one of the stones used
for pressing breaks off, the Sacrificer is deprived of his cattle. The
stones for pressing, forsooth, are the cattle.^ They should chant the
saman of Dyutana of the Maruts
1 Because both procure milk and soma-sap (Sayana).
2 Cp. Kath. XXXV. 16: 62. 1-4. On the saman, see XVII. 1. 6, and note 2
on § 14, below.
14. Of the Maruts, forsooth, are the stones for pressing^ ;
by their
own feature they thereby make them thrive
1 I 2. 5 they are addrt'ssed as ‘ children of the Marut.’
2 Cp. Sahkh. XIII. 12. 3 : grcivni dirne vrtraaya tvd avaaathad ~immand iti
(J^S. VTIT. 96. 7) dyutdnena. mdrutena brdhmandcchamsine stuvatey uttaro (I.c. 8j
*nurupah; Ap. XJV. 25. 7, 8 ; Katy. XXV, 12. 15 ; Man. 4rs. III. 6. 10.— To § § 13-
14, refers (I. 11, No. 46); Tf a stone used for pressing breaks off, on
Ksudrasutra ;
* being Soma, by the stream (is chanted) the raurava on one (verse),^
clarified, o ’
the dyautana saman ’, viz., the first of the two (that are recorded in the gana)
on one verse, namely vrtraaya tvd avaaatlmd laamdndh (SV. I. 324, gram. VIII. 2. 22)
the dairgha^ravasa (or the udvat prajapatya) on one the yaudhajaya on all three. ;
The rest is similar to the (normal) jyotistoma’. The Ksudrasutra does not agree
with most of the other authorities, who, in accordance with Jaim. br. 1. 353:
dyutdnaaya mdrutaaya brahmasdmnd stuvlran, prescribe the dyautana as the saman,
for the third prstha stotra.
: —
IX. 9. 13. IX. 10. 2. 227
15. If the soma is burnt, the Adhvaryii should mark^ the grahas,
the Udgatr the stotras, the Hotr the sastras, and, then, they should (on
another, newly chosen place for worship) proceed with the sacrifice in
due order. Five (cows) must be given (as) sacrificial fee. Fivefold is
the sacrifice, as much as is the sacrifice, that he (thereby) lays hold on.
Having come up from the lustral bath, he should undergo the consecra-
tion anew^ and (at this new sacrifice of the same order as the former)
should give what he intended to give (as sacrificial fee at the first sacri-
fice, at which the soma was burnt). He should undergo the consecration
before the twelfth (day); if he were to extend it beyond the twelfth
(day), it would vanish.
1 spasayeta in order that they may know exactly, at which point the
sacrifice on the new devayajana is to be continued.
2 Cp. Kath. XXXV.
6 (almost identical with our passage), Ap. XIV. 25. 1-4,
Man. 4rs. III. 6. The Upagranthasutra (II. 8) quotes from an (unknown ?)
22-26.
adhvaryavabrahmana if the soma is burnt, they should press over the ashes of
:
*
the soma’ {some 'bhidagdhe somabhasmany abhisunuyuh), and from the ISatyayani-
brahmana: ‘it should be mixed with other herbs’ {anyabhir omdhtbhir abhisam-
srjyeta). With § 15 cp. IX. 5. 10-13.
IX. 10.
(Expiations for various occasions.)
1. If the mahavira (the pot used at the pravargya-ceremony)
breaks, he should touch, when it is broken (muttering the three verses):
‘
He, who, even without a clamp, before the piercing of the neck-ropes,
makes the combination, he, the bountiful, the one of much good,
removes again what is spoiled. Let us not fear as strangers, o Indra, —
as removed from thee 1 0 God with the thunderbolt, we thought our-
selves ill-famed, as trees that are devoid (of leaves). — We thought our-
selves slow and weak, o Slayer of Vrtra ! May we once more, o Hero,
through thy great liberality be gladdened after our praise’, ^ (with these
verses) he should touch the broken mahavira (pot). This is therefore
the atonement.
1 JRS. VIII.'l. 12-14 with some variants ; the first verse also SV. I. 244. Katy.
XXV. 5. 30 is the only other source, where the touching of the mahavira, at least
with the first of these three verses, is ordained ;
cp. Ap. XV. 17. 8.
2. Assuming ^ an asuric character, the lustre, valour, strength,
food, children and cattle recede from him, whose sacrificial post takes
leaves ;
he is liable to come to worse fortune
228 THE BBIhmANA of TWENTY FIVE CHAPTERS.
1 Read kriva instead of kaatva.
3.
* Almost identical with Kath. XXXIV. 2 : 36. 20 (where the grammatically
correct ISvarah is found). Cp. TBr. I. 4. 7. 1.
He should immolate to Tvastr a multi-colour animal (a he*
goat). Tvastr, forsooth, is the fashioner of the colours (forms) ;
to
him he thereby resorts ;
he provides him with lustre, splendour, valour,
strength, food, children and cattle. This is therefore the atonement^.
1 Cp. Kath. and TBr. 11, cc., Ap. IX. 19. 15, Katy. XXV. 9. 15; 10. 1, Man.
srs. III. 6. 1.
Tenth Chapter.
(The twelve-day rite in generail; its stomas.)
X. 1.
1. Through fire, earth and plants, thereby this world is three-
fold ; through wind, intermediate region and birds, thereby that world
is threefold, which stands between; through sun, sky and stars,
thereby yonder world is threefold. This is the base of the three-
fold (stoma which consists of thrice three verses), this is its con-
nection.
1 The stoma of the first day of the six-day period, belonging to the twelve
(ten-)day rite.
2. Provided with a firm base and connections is he, who knows
this.
3. They call this (stoma) also ‘the firm foundation*, for the
trivrt is firmly founded on these worlds.
4. The base of the fifteen- versed (stoma) ^ are the half-months,
these are its connection.
1 The stoma of the second day of the six-day period.
5. Provided with a firm base and with connections is he who
knows this.
6. They call this (stoma) also ‘
vigour (and) strength ’
S for half-
month-wise the children and (young) cattle foster vigour (and) strength
^ The meaning probably is,
that each half month the growth of young ones is
perceptible. — The text should run tamvojo, i,e ., : lam u ojo.
IX. 10. 3 — X. 1. 18. 229
7. The base of the seven teen-versed (stoma) ^ is the year :
(there
are) twelve months (and) five seasons. This is the base of the
seventeen-versed (stoma), this its connection.
1 Of the third day of the six -day-period.
8. Provided with a firm base and with connections is he who
knows this.
9. They call this (stoma) also ‘
the production for after a year (of
pregnancy) the children and (young) cattle are produced (born).
10. The base of the twenty-one-versed (stoma )
^ is the sun : (there
are) twelve months, five seasons, the sun is (number) twenty-first. This
is the base of the twenty-one- versed (stoma), this its connection.
1 Of the fourth day of the six-day-period.
11. Provided with a firm base and with connections is he who
knows this.
12. They call this (stoma) also ‘the bed of the Gods*; ho who
knows this, reaches the bed of the Gods.
13. The base of the thrice-ninefold (or twenty-seven-versed)
^stoma) ^ is the threefold (stoma), this is its connection.
I Of the fifth day of the six-day-period.
14. Provided with a firm base and with connections is he who
knows this.
15. They call this (stoma) also ‘the increase for it is an increased
three-fold one.
16. The base of the thirty-three-versed (sfcoma) ^ are the deities:
2
(there are) thirty-three deities and Prajapati is the thirty fourth .
This is the base of the thirty-three versed (stoma), this its connection.
1 Of the sixth day of the six-day -period.
2 Thus also Sat. br. V. 1. 2. 13, V. 3. 4. 23.
17. Provided with a firm base and with connections is he who
knows this.
18. They call this (stoma) also ‘
the firmament ’ (naka)^ for Praja-
pati is (causes) pain to nobody [nakam^ na akam)
^ Op. Sat. br. na hi tatra gataya kasmai canakam.
230 1
THB BRAHMA NA OF TWENTY FIVE CHAPTERS.
19. The base of the chandoma (-days) ^ are the metres, this is their
connection.
The three days following on the six-day -period, successively of 24-, 44-and
48-fold stoma chandoma or metre-m easuring’, 24=gayatrT, 44=tri3tubh>
; ‘
48=jagatl.
20. Provided with a firm base and with connections is he who
knows this.
21. They call these (stomas) also ‘
the thriving for the chandomas
are cattle
1 Cp. note 1 on 111. 8. 2.
X. 2.
(General remarks on the twelve-day-period.)
1. Prajapati had created the creatures; he was exhausted; for
him the Voice raised up a light he said; ‘who is it, that has
raised up a light for me ? '
‘
Thino own Voice ’
,
she answered. He
spoke to her :
‘
Let them sacrifice, having applied thee, the light among
the metres, the Viraj
I jyotisi lucem, <^doj, a means of deliverance = cTa)T77/)ia.
2. Therefore, they call that stoma, which amounts to (or ‘
results
in’) the viraj, the jyotistoma-agnistoma (‘the Light-stoma’)^; for
the viraj is the light of the metres.
1 Cp. VI, 3. 6.
3. A light among his equal ^ becomes he who knows this.
1 samdndndm.
The anus^bh ^ and the seventeen-versed (stoma) ^ copulated;
4.
the anustubh brought forth the metres which increase by four syllables^,
the seventeen-versed (stoma) brought forth the stomas which increase
by six (atotra-verses) These two generated her (the viraj) in the
middle *.
lie., the voice and Prajapati.
2 Cp. IV. 4. r,.
3 The stomas of 9, 15, 21, 27 and 33 verses, which, together with the
seventeen-versed, are the stomas of the six-day-period.
4 *
Her ’
: etdm^ or, with the ms. of Leyden, endm. According to Sayana,
they generated, between usnih and anustubh, the viraj of 30 syllables. The
exact meaning of these words eludes me.
X. 1. 19.— X. 3. 2. 231
5. The thrice-threefold (or nine-versed, stoma) and the thrice-nine-
fold (or twenty -seven- versed, stoma) are connected with the rathan-
tara ^
;
after these two, goat and horse were created ;
therefore,
these two (goat and horse ?) push the rathantara-day in front of them.^
1 Cp. A^v. VII. 5. 1-3: abhiplavaprHhyahani rathantaraprstkany ayujanit
hrhatprs thdnltarani,
2 Meaning ? Cp. VII. 9. 6.
6. The fifteenfold and the twenty-one-fold stomas are connected
with the brhat^; after these two, cow and sheep were created;
therefore, these two (cow and sheep ?) illuminate the brhat-day in front
of them, 2.
1 Cp. note on preceding §.
2 Equally not clear.
7. About him who knows this, they say :
‘
Even of the domestic
animals he understands the language*.
X. 3.
(General remarks on the twelve-day period, -
continued.)
1. Prajapati desired :
'
May I be more (than one), may I be repro*
duced*. He perceived in himself the seasonal period^. Therefrom, he
created the officiating priests ;
because he created them from the
seasonal period (rtva)^ therefore they are called rtvij. By means of
them he approached (or ‘undertook*) the twelve-day-rite, and pros-
pered.
1 rtva, Jaiin. br. III has the regular rtviya, Prajapati as a mother-being we
find also elsewhere, below XIII. II. 18, MS. I. 6. 9 ; lUl. 15, Sat. br. TI. 5. 1. 3
(wrongly interpreteil by Eggeling).
2. (Thinking) ‘Our father^ has prospered*, the months under-
took (the twelve-day-rite). They prospered by means of the conse-
cration (diksa ) ;
at the upasads they consecrated the thirteenth
(month); one came behind (or ‘was dependent on the others ’)2
this
Therefore, one who has undergone the consecration on the upasad-
(-day)s, comes behind (or ‘is dependent on the others*)^; for they
(some theologians) teach a thirteenth month and (others do) not (teach
it)^
1 Prajapati being the year.
;
1232 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
2 The meaning of anuvyam is not altogether certain, cp. K5th. XXXIV. 9: 43.
2 : taamat so "nayatana itaran upajivati on this word cp. my remark in the
Introduction to the KSnviya Sat. br. page 61.
* Cp. Ap. XXI. 1. 11-13 ;
*
A single person may perform the twelve-day -rite, or
three persons, or six, or twelve, or thirteen ; of these they consecrate the thirteenth
on the upasad(day)s. Therefore, at a twelve-day-rite the Brahman must not be the
thirteenth, according to some *. Similarly the Jaim. br. (III. 4 ) yady u hhvyamao :
yajeran dvada^a va trayodasa vd yajerann ; ime catvdra {ime catvdra) ime catvdro 'yam
eka iti nirmimlraut yarp kdmayerann imarp yajHasya vyrddhir anviydd iti ; tarp
haiva yajnasya vyrddhir anveti ; yady u bhuydmso yajeran sodaSa vd aaptadaSa
vd yajerann : ime cMvara ime catvdra ime catvdra ime catvaro 'yam eka iti nirmimt-
ran, yarp kdmayerann imarp yajfiaaya vyrddhir anviydd iti; tarn haiva yajflasya
vyrddhir anveti ; yady u bhuydrpao yajerarpi caturvirpMir vd paficavirp^atir vd yaje-
rann : ime paficeme pahceme paficeme panceme panceme catvdro 'yam eka iti nirmi-
miran, yarp kdmayerann imam yajflasya vyrddhir anviydd iti; tarn haiva
yajflasya vyrddhir anveti^ sarva itara rdhnuvanti^ cp. § 4 of this khanda.
^ Cp. Sat. br. V. 4. 6. 23 : dvddaSa vd trayodasa vd samvatsarasya mdsdh and
Kath. XXXIV. 13 (end) : uta vai trayodasam mdsarp vidur Ufa na viduh.
3. One (person) may undertake the consecration^, for Prajapati,
{being) one, prospered; twelve (persons) may undertake the consecra-
tion, for the months, (being) twelve, prospered ;
twenty-four may
undertake the consecration, for the half-months, (being) twenty-four,
prospered.
1 A dvada^aha may be performed by one person as Yajamana,
4. If a twenty-fifth undertakes the consecration, they should point
(them) out in the following manner :
‘
These are five, these are five,
these are five, these are five, these are four, so and so is one Whom
they wish ill-luck, him ill-luck reaches, all the others prosper
1 From this it appears that, when a dvada^aha is performed by twenty-five
participants, one of these is liable not to reach the success he hopes to gain by it,
op. note 3 on § 2 and Ap. XXI. 1. 13.
5. He who knows the Grhapati of the Gods, arrives at the house-
lord’s position, reaches the house-lord’s position b
1 Of all the priestly participants one is called the Grhapati ; it is he who
performs the duties otherwise incumbent on the Yajamana, cp. Hillebrandt, Ritual-
literatur § 79 (page 164).
6. The house-lord of the Gods is the year ;
he is Prajapati and
the months are his fellow -dlksitas.
— -;
X. 3. 3. X. 3. 13. 233
7. He who knows this finds fellow-diksitas, arrives at the house*
lord’s position, reaches the house-lord’s position
1 With §§ 5-7 cp. Jaim. br, II. 4; * He who knows the house-lord and the
house-mistress of the sattra, arrives at the house-lord’s position, reaches the
house-lord’s position. The year, forsooth, is the house-lord, the earth is the house
mistress’, etc.
8. He, forsooth, who knows the ruler of the metres, arrives at
rulership. The brhati, now, is the ruler of the metres ;
he who knows
this arrives at rulership, reaches rulesliip.
9. It is this one (the brhati), forsooth, that, for the sake of food,
they undertake (‘ practice ’) with this twelve-day sacrificial session,
dividing it into several parts : the twelve days of consecration, the
twelve upasads, the twelve pressing-days ;
these are (together) thirty-
six-days and the brhati has thirty-six syllables
1 Cp. Ait. br. TV, 24. 6 and, for this sentence, below, X. 5. 8.
10. He is born, forsooth, by the consecration, he is purified by the
upasads, he reaches the worlds of the Gods by the sacrifice of soma.
11. These days, forsooth, are the force and strength in the year:
the twelve full-inoon-days, the twelve ekas^kas^, the twelve new-
moon-days. The whole force and strength that is in the year he reaches
and obtains by this twelve-day-rite
1 Each eighth day following on a full-moon-day.
2 Solely because the t w e I v e-day-session is preceded by twelve diksas and
twelve upasads : together equally thirty-six.
12. The viraj is of thirty syllables ;
six in number are the seasons
through the viraj he finds a support in the seasons, through the
seasons in the viraj
1 The dvadaiaha by its number of 30 (see note 2 on § 11) comprises not only
the viraj (of 30 syllables) but also the seasons (six in number). Similarly the Jaim.
br. III. 6.
13. The anustubh is of thirty-two syllables, the anustubh is the
voice; fourfooted is cattle; by means of the Voice, (t.e., the anustubh)
he supports the cattle ; therefore they (the cattle, the cows) approach
when reached by the voice, when summoned by the voice ;
therefore
also they know their name
1 Of the number 36 (see note 2 on § 11) the first 32 syllables are the anustubh ;
the voice ; then follow four : the cows, which thus lean on the voice, are supported
;
234 THE BBIHIVIANA OF TWENTY FIVE CHAPTERS.
by the voice, that precedes them, calling them as it were cp. Jaim. br. Ill, 5, ;
anustubham vavaitam asate yad dvadamham ; dvdtrim^adaksaranustup, catuapadah
pa^avOy vdg anvatuh vaca paaun dadhdra ; tasmdt paSavo vdca siddha vacd huta
:
^)yanti.
X. 4.
(General remarks on the twelve-day-rite,
continued.)
1. The first overnight-rite^ is the past, the last is the future ;
the
first is earth, the last is sky ;
the first is the fire, the last is the sun
the first is the out-breathing, the last is the in-breathing^.
1 Each dvada^aha is enclosed by an atiratra at the beginning and at the end.
2 Here uddna is used as apdna.
2. The two overnight-rites^ are the eyes, the two agnistomas^
are the pupils of the eye. Because the two agnistomas are at the
inside of the two overnight-rites, therefore, the pupils, being at the
inside^ (‘in the middle^), are profitable^.
1 Mentioned in the preceding §.
2 The first and the last day of the dadaratra are agnistomas, all the others
being ukthyas, see § 5.
3 anlara with ablative as Sat. br. HI. 2. 1. 11, Note the unequal sandhi
antard(v)agtxistomdv atirdlrdbhydm.
4 If they are not just in the middle, they are not profitable, because, then, one
squints.
3. The two overnight-rites are the fangs of the year^; on these
(days) one ought not to sleep, lest he may set himself on the fangs of the
year.
1 It is true that here the dvada^aha is treated, but this rite is the image of the
year : samvataarapratimd vai dvdda^a rdtrayah.
4. Regarding this, they say :
‘
Who is able to remain awake ?
^
Verily, when the breath is awake, then (the condition of) being awake
is (fulfilled)
1 An infinitive with a priv. ; Jaim. br. 11. 8 : ko hdavapnaayese.
5. It is the gayatri with wings of light (jyotispaksa), forsooth,
that they undertake (practise) with this twelve-day sacrificial
session : there are eight ukthya(-day8) in the middle and two agnistoma
(-days) on both sides ^
;
by means of lustre, having reached the world
of heaven, he eats resplendent until old age, food suitable for Brahmins
— '
X. 4. 1. X. 4. 9. 235
1 With the gSyatrt of 3 x 8 syllables are compared the eight ukthyadays in the
middle: its wings of light (jyotia) are the two j y o t istoma-agnistomas (cp. § 2)
on both sides ;
cp. Ait. br. IV. 2Ji. 6 : tasya yav ahhito Hiratrau tau paksau.
2 From the words :
*
till old age ’
it appears that the author has not in mind a
description of heavenly bliss, but of material welfare, after the Sacriflcer has
reached (mentally and ideally) the world of heaven through his sacrifice and
returned to the world of the living; the same thought is expressed III. 6. 2, IV. 7.
Sayana takes dlpyamanah as meaning
10, etc. ‘
being heated by fever’ : madhye
madhye jvarddibhih tapyamdnah san {!)*
6. Thrice they enter upon (‘ they apply ’) the rathantara at the
beginning ^
;
threefold is the voice ^ ;
having attained the whole voice,
all food, they extend (* perform ’) the twelve-day (-rite).
1 They apply the rathantarasaman as first prsthalaud on the first three days
of the da^aratra.
2 Or ‘the word either as sup (verbal-suffix), tih (case-suffix) and krt (deriva-
tive suffix) or as representing the three Vedas (Sayana).
7. ‘A sameness of performance is brought about in the sacrifice
they say, ‘
in that at the beginning they enter thrice upon the rathan-
tara'. The Brahman’s chant for the 'uktha(laud)s is the saubhara
(saman) : thereby the sameness is avoided ^
1 How the jdmitvam is taken away by the saubhara is not clear to me, nor is it
explained by Sayana, but cp. perhaps VIII. 8. 10. For the rest, the usual practice
(see Arsej^akalpa, page 205 sqq.) follows neither this prescription nor that given in
§§6 and 9.
8. The opening verses of the beginning day contain the word
pratna ^
;
thereby also this sameness is avoided
1 The out-of-doors laud of the beginning day begins : asya pratndm anu
dyutam, SV. II. 105-107=RS. IX. 54.1-3,
2 teno eva tad ajdmi seems to refer to the same matter as treated in § 7. I do
not see its purport. Sayana seems to refer the sameness to this beginning day :
ieno tena u tenaiva. prayanlyam ahar ajdmi and then the ajdmitvam
.tat is found
therein, that no other day of the da^aratra begins with these verses.
9. And^ thrice they enter upon (‘apply’) the rathantara after-
wards^; threefold, forsooth, is the Voice (or ‘the Word’); having
attained the whole Voice, all food, they rise from the twelve-day sacri-
ficial session.
1 trir u eva, referring to § 6.
2 They apply the rathantarasaman on the last three days of the da4aratra
{the 8th, 9th, 10th) as first ppsthalaud. The usual ritual (see Arseyakalpa, page
;
236 THE BRAHMANA of TWENTY FIVE CHAPTERS.
212 sqq.) is not wholly conform to this prescription (8 ; rathantara ; 9 : b^hat
10 : rathantara).
X. 5.
(General remarks on the twelve-day-period,
continued.)
1. The twelve-day-rite is (equal to) three three-day -rites h the first
triratra (three-day-rite) has the gayatrl at the beginning, the second
has the gayatrl in the middle, the third at the end
1 If neither the tenth -day is taken into account nor the opening and closing
atiratra*
2 The morning service of the first three days is on gayatrl metre ; of the second
triratra (4th-6th days) the midday service is on gayatri metre (at least the beginning
and the end of it) ; of the third triratra (7th-9th days) the^afternoon service is
on gSLyatrl metre (at least the beginning and the end) ;
cp. also Sayana on Ait. br.
IV. 26, 10.
2. Because the first (triratra) has the gayatri at the beginning^
therefore, the fire ^ flames upwards ;
because the second has the
gayatrl in the middle, therefore, the wind ^ blows horizontally ;
because
the third has the gayatri at the end, therefore, the sun ^ sends its rays
downwards
1 The three triratras are compared with the three worlds (cp. X. 1. 1) of
which Agni, Vayu and Aditya are the deities.
2 The Jaim. br. III. 6 has nearly the same. On the whole cp. Ait. br. IV.
26. 10.
3. By s p 1 e 11 d o u r the gayatri supports the first triratra, by
verse-quarters the second, by syllables the third
1 See § 4.
4. The threefold-(t.e., nine-versed) (stoma) is the splendour
of the gayatrl^ and the opening day (the first of the navaratra) is a
threefold-stoma day; by it the first triratra is supported. Of three
verse-quarters is the gayatri, and a three-day rite is in the
midst ;
by it the second triratra is supported. Of twenty-four
syllables is the gayatri and the seventh day is twenty-
f o u r- versed ;
by it the third triratra is supported
1 Because, according to VI. 1. 6, the trivrt stoma and Agni sprang from the
mouth of PrajSpati.
2 Jaim. br. l.c. closely agrees.
;
X. 6. 1.— X. 5. 9. 237
5. With splendour {i.e., gayatri), forsooth, they depart^ (i.e.
‘
begin ’), splendour they put in the middle, in splendour they finish ^
with light, forsooth, they depart, light they put in the middle, in light
they finish ;
with eye-sight they depart, eye-sight they, put in the
middle, in eye-sight they finish ;
with breath they depart, breath they put
in the middle, in breath they finish— who depart with gayatri, put
gayatri in the middle and finish in gayatri,
1 prayanti and udyanti^ cp. the term prayanlyarn ahah * beginning day ’
as
opposed to udayanlyam ahah *
finishing day
6. In (performing) the twelve -day rite, a web is stretched out (* a
cloth is woven ’) ;
its pegs are the gayatrls ^ : in order that it may stand
perfectly firm
1 Cp. Ath. Samh. X. 7. 42 : * a web with six pegs ’
sanmayukham tantmm. The
comparison of the performance of a sacrifice with a web that is woven, is well
known.
2 Litt. the gayatri in its pegs (tasyaite mayukhd yad gayatry, asamvyathaya).
Therefore, at the beginning, at the middle, and at the end a ‘ gayatri-peg ’
is
fastened.
7. ‘
0 Uccamanyu said (t.e., asked) Abhipratarin,
Giriksit, son of ^
the son of Kaksasena, how (is) the twelve-day rite ? As a felly encom-
‘ ’
pavsses the spokes, so the gayatri encompasses it {viz., the twelve-day,
rite), in order to prevent it from slipping down : as the spokes are
upheld in the nave, so is the twelve-day rite upheld in it (i.e., in the
gayatri) >.
t Cp. Jaim. br. III. 6: katham gayatri dvada^aham (supply dddhdra) ity
dhur ;
ynthdrdn nemih sarvatah paryety, evam gayatri dvddaSdharn sarvatah paryety,
avisramsdya ;
yatha rathanahhdv drd dhrtd evam gdyatryd dvddamho dhrto ’sarfi-
plavdya ; mayukho vd esa dharuno yad gdyalrl ; tasydm dvddaSdho dhrto, ’sarnvyd-
thdya,
8. It is the anustubh, forsooth, that, for the sake of food, they
undertake (‘apply’) with this twelve-day sacrificial session, dividing it
in several parts ^
1 The same manner of expression X. 3. 9, X. 4. 5, Jaim. br. III. 6 ; anusiub vd
esd pratdyate yad dvddaSdhah.
9. By means of eight (of its) syllables the anustubh lifts up the
first day of the twelve-day rite ;
by means of eleven, the second day ;
by means of twelve, the third
1
238 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
The first day of the first triratra being, theoretically, gayatra (3x8 syllables),
10.
the second iraisiubha (4x11 syllables), the third jagata (4x12 syllables).
A syllable of three sounds remains : that he distributes success-
ively over the next triratra {i.e ,
one over each)
1 The first trirStra has 31 syllables (8, gSy. ; ll,tristubh; 12, jagati) of the
anustubh (of 32 syllables) : the remaining one, which anustubh being Voice
is vac, ‘
(cp. Ait. br. V. 3. 1-3 : akaararn tryaksaram is vak), is added to the second triratra,
to each of its days one and in this manner the full anustubh is found in the second
triratra.
11. The metres belonging to this (anus^bh) ^ convey the third
*
triratra
J
Cp. X. 2. 4.
2 The stomas of the last three (7th, 8th, 9th) days are resp. 24-versed, 44-ver8ed,
48- versed, i.e., they contain the numbers of the metres springing from the ann-
s^bh, and thus implicitly it is the anustubh that conveys them.
12. This (anustubh) is undertaken (‘applied’) coming on^, cross-
wise^, and retiring^, for the sake of (obtaining) food; therefore the
creatures (t e., men) live upon the cattle (the cow) that is coming on
(to the meadows), standing crosswise (when being milked) (and) retir-
ing (from the meadows).
1 During the first trirfttra.
2 During the second triratra.
During the third triratra.— Cp. Jaim. br. III. 7 tarn etam pratlchn paraclm
3 :
tiraSclm annadyayasate tasmat paSum pratyaUcam parancam tiryaficam upajlvanti.
;
The exact meaning of praticl, tirasci and paracl, as referring to the anustubh, is not
clear to me.
13. Each of the metres (once upon a time) set their mind on the
place occupied by the others : the gayatrl on that occupied by the
tristubh ;
the tris^bh on that occupied by the jagati, the Jagati on that
occupied by the gayatri. They transposed them^ according to their
several places. Thereupon, they reached (the fulfilment of) all the wishes
they, each of them, cherished.
1 Probably the Gods transposed the metres. The commentary here is
defective. So much is certain that here is mentioned the vyfidha-dvadamha,
cp. Ait. br. IV. 27.1. Sat. br. IV. 6. 9 with Eggelings note, ?adv. br. III. 7,
"kamaya-
and Jaim. br. III. 7: prajapatir jUyamana eva saha papmanajayata so ;
dvadaSaham apaSyat tarn
mpa papmanatp hamyeti sa etam vyudhacchandasam ;
;
aharat, iendyajata, etc.
X. 5. 10.—X. 6. 1. 239
14. With whatever wish he performs the twelve-day rite with trans-
16.
posed metres, that wish is fulfilled for him.
The twelve-day rite, forsooth, is the home of the Gods. The
deities that have entered upon the twelve-day rite are comparable
to men that have entered this world (the earthly existence). He who,
knowing this, performs the twelve-day rite, performs a (twelve-day
rite) at which the deities are present.
16. The twelve-day rite is the house of the Gods ;
there is no fear
of being house-less (for him who performs this rite).
17. He who knows the twelve-day rite as being fitted by the
agnistoma, for him it becomes fitted. By the morning-service even the
first triratra becomes fitted ;
by the midday-service, the second triratra,
by the afternoon-service, the third, and, by the agnistomasaman, the
tenth day becomes fitted
^ In this manner the dvadasaha {viz,, its ten days, without the opening and
concluding atiratras) is comparable to the agniatoma-jyotistoma. Jaim. br. III.
S ; yo va agnititomena da4dhanh kalpamdnam veda kalpate 'smai^ etc.
18. For him who knows this, it becomes fitted.
X. 6.
(General remarks on the twelve-day-period,
continued.)
1. ‘ Hither* (or *
with the word a *)^ ‘
forth *
(or ‘
with the word
pm’ )^ combined with ‘swift* (or ‘having the word combined
with a feast (or ‘
having the word mti *)^, combined with lustre (or ‘
having
the word ruc')^, combined with splendour (or ‘having the word tejas*)^i
(and) ‘being harnessed’’^ is the characteristic of the first day, of
the thrice threefold (or ‘
nine-versed *) stoma, of the gayatri metre, of
the rathantara (or first prstha-) saman®.
1 e.g., in SV. II. 10 : agna d ydhi,
2 e.g., in SV. II. 119 : pra somdso madacyulah,
3 e,g,, in SV. II. 31 : a»vdyanto (sic!), asva being derived from dau,
^ e.g.f in SV. II. 10 : agna d yahi vltaye.
5 This can only refer to davidyutatyd rued (SV. II. 4), which versa, however,
is not used at the first day, at least, according to the Comm, on Afsoyakalpa.
® According to Sayana, SV. II. 106 is meant, where surya is mentioned.
7 Cp. SV. II. 17:5 tvd brahma y uj d har%,
® The Jaim. br. has the same as here expressed in § 1 ; comp, on the whole
also Ait. br. IV. 29. 3.
240 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. Combined with '
a bull ’ (or ‘having the word vfsan^)'^, fiend-
slaying (or ‘
containing the words vftra and han *) combined with riches
*
(or ‘
having the word rayi *) containing all (or ‘
having the word vi^va ’)
and come near
‘ ’ {upasthitaf y
is the characteristic of the second day,
of the fifteen- versed stoma, ot the tristubh-metre, of the brhat-saman ®.
1 e.g., in II. 127 :
pavaavendo vrm autah.
2 e.g., in II. 102 : hanti vrtrani.
8 e.g.f SV. II. 139 : rayim vlravatlm.
^ e.g.y SV. II. 125 : abhi visvani kdrya*
5 e.g., SV. 11. 127 : mahimne soma taathire, but this is not precisely what
we would expect.
6 With § 2 cp. Ait. br. IV. 31. 1, 3.
3. An ascent (or '
containing the word ud*)^, containing three (or
‘having the word tri')^y containing the quarters (or ‘containing the
word di& ') possessing cows (or ‘
containing the word go*) possessing
bulls (or ‘ containing the word rsabha*)^^ is the characteristic of the
third day, of the seventeen- versed stoma, of the jagatl-metre, of the
vairupasaman (as first prsthalaud).®
1 e.g., in SV. II. 22 : ucca tejatam andhasah,
2 e.g'., in SV. II. 219 : Haro vdca udlraia.
3 Cp. XU. 3. 11.
4 e.g,, SV. II. 221 :
gavo minanti dhenavah.
s e.g., SV. II. 216 : indra svabdiva varfisagah, where the last word is equivalent
to ^sabha.
« Cp. Ait. br. V. 1. I, 3.
4. Combined with the king (or ‘ containing the word rdjan *)
containing the people (or ‘
containing a word derived from the root jan ;
combined with the sun (or ‘containing the word surya*)^, combined
with the viraj's ‘
repeated push ’
^ is the characteristic of the fourth
day, of the twenty-one-versed stoma, of the anustubh-metre, of the
vairajasaman (as first prsthalaud)
1 e.g., in SV. II. 261 : rajandv anabhidruha.
2 e.g,, SV. II. 239 ;
pavamdno ajljanat.
3 e.g., SV. II. 246 ; ueah. auryo na rasmibhth.
^ Cp. VIII. 9. 13 note 1, and XIL 9. 17.
5 Cp. Ait. br. V. 4. 1, 2.
5. Combined with wonderful (or ‘
containing the word ciira *)
b
combined with the young ones (or ‘
containing the word Si^u) the
—
X. 6. 2. X. 6. 8. 241
pankti (the verse of five verse -quarters) the sakvarl less by two
syllables^, combined with cows (or ‘containing the word com-
bined with bulls (or ‘
containing the word rsahha *) provided with
a thunderbolt (or containing the word mjra ‘
’) and being towards ‘ ’ (or
‘
containing the word ahhi ’ )®, is the characteristic of the fifth day, of
the fchrice-ninefold (or twenty-seven-versed) stoma, of the pankti metre,
of the sakvara-saman (as first prsthalaud)
^ SV. II. 349 : yat aoma citram uhthyam*
2 SV . II. 363 : prana aiSur mahlnam.
3 SV. II. 362-353 are in pankti metre.
The Jaim. br. ITT. 329 has the plural Sakvaryo dvyunakaarah. I do not see
^
what is meant by the author; the treatment of the mahSnamm- versos in XIII. 4
gives no light. Say ana gives no explanation.
^ SV. 11. 305 : govit pavasva.
® SV, II. 306: pavamdna vrmbha td vidhdvaei. The Jaim. reads not rmhhavat
but vrmbhavat.
7 SV, II. 366 : vajrarJi hinvanti sdyakam.
^ SV. II. 371 : abhi vratdni pavate.
^ On the whole cp. Ait. br. V. 6. 1 sqq.
6. Combined with ‘around ’ (or ‘containing the word pari*)^^
combined with against ‘ * (or ‘
containing the word prati ’
)
the (verse)
of seven verse-quarters ^ the (verse) of two verse -qu arters the
narasamsa-\es^ (verse) combined with cows (or ‘containing the word
go’)^, combined with bulls (or, ‘containing the word fsabha' y, is the
characteristic of the sixth day, of the thirty- three -versed stoma,
of all the metres, of the raivata-saman (as first prsthalaud) ®.
1 SV. II. 420 : bhinddhi vi^vd apa dvimh pari bddhah.
2 SV. II. 417 : prati vdfh aura udite.
8 Cp. XTIT. 10. 18.
4 SV. II. 457-469, cp. XIII 12. 1.
5 It seems that the verses SV. II. 407-410 are meant; why they are called
vindraaarnaa here and XITI. 7. 14, is not clear to rne .
^ SV. II. 430 : gobhir anjdno araasi,
7 I find in this day no verse containing the word raabha (or vrmbha^ as the
Jaim. br. has it).
8 Cp. XIII. 10. 4.
7. Because this diversity of the six-day rite, being the same, is
different in characteristics, therefore, the year is multiform.
8. Multiform (progeny and cattle) is born unto him, who knows
this.
242 THE BEIhMANA of TWENTY FIVE CHAPTERS.
X. 7.
(General remarks on the twelve-day-period,
continued.)
1. ‘O Agni ’
(vocative) is for the first day the characteristic of
Agni’s variety (or ‘ grammatical case-form *) ^
;
‘ (thee) ’
Agni ’ (accusa-
®
tive) for the second (day) ‘ by Agni ’ (instrumental) for the third
®
(day) ‘
(thou), Agni '
(nominative) for the fourth (day)
1 SV. II. 10 (in the fijyalauds) agna ayahi vUaye; more clearly the Jaim. br.
III. 330 : agna iti prathamasyahno mbhahti\i»
2 SV. II. 140 ; agnim dutaip vrnlmahe.
8 SV. II. 194 : agnindgnih aamidhyate.
4 SV. II. 267 : janaaya gopd ajaniata jdgrvir agnih (all in the ajyalauds).
2. The Gods sought Fortune ;
they found her neither on the first
nor on the second, nor on the third day (of the nine-day rite), but
found her on the fourth day. He who knows this, finds Fortune.
‘
From Agni* (ablative) is (the variety) of the fifth (day)^, and thereby,
they say, that Fortune is rejected
1 The first ajyalaud of the fifth day is on SV. II. 332 ; tava Sriyo varayaaye-
va vidyvUo '
g n e 4 cikitra uaaaam ivetaya^y and on the word sriyah rests the
quasi -myth.
2 Probably; ‘is repulsed from his adversary’ (because of the ablative-mean-
ing).
3. He who knows this is not contradicted by his rival.
4. ‘
0 Agni ’ (vocative) is (the variety or case-form) of the sixth
(day) ^ : with what characteristic they begin with that they finish.
1 SV. IT. 414 : ague aakhye md riadmd vayam tava.
2 Cp. § 1.
5. Because this variety of Agni, being the same, is of different
characteristic, therefore the sun shines (differently) according to the
seasons.
X. 8.
(General remarks on the twelve-day-period,
continued.)
1. *
0 Indra* (vocative) is for the first day the characteristic of
Indra’s variety (or ‘ grammatical case-form *) ^ ;
‘ (thee), Indra (accusa-
*
tive), for the second (day)®; ‘by Indra* (instrumental), for the third
X. 7. L— X. 9. 1. 243
(day) ® ;
‘ (thou) Indra ’ (nominative), for the fourth (day) ‘ ;
‘
from
Indra’ (ablative), (for the fifth (day)®; ‘0 Indra’ (vocative), for the
sixth (day) * : with what characteristic they begin, with that they finish.
Because this variety of Indra, being the same, is of different charac-
teristic, therefore the fruits ripen (in different times) according to the
seasons
1 SV. II. 16 : ayahi ausumd hi ta indra aomam pibd imam*
2 SV. IT. 146 : indram id gdthino brhaL
3 SV. II. 200 : indrena aarh hi drkaaae.
4 SV. II. 263 : indro dadhica aathabhih.
^ SV. II. 340: indrdt pari tanvam mame*
® SV. II. 422 : yad viddv indra yat athire*
^ Jaim. br. III. 332: tasmdd aadv ddityo yathartii tapati ^Ito hemantamumo
grlsmam. — On khanda 7 and 8 cp. Nidanasutra III. 9.
X. 9.
(General remarks on the twelve-day-period^
continued.)
1. That he performs the prastava with the (mere words of the)
verse, is of the first day the characteristic of the tunes' variety ^
;
that
the (prastava) is preceded by a stobha, of the second (day;^; that it is
preceded and followed by a stobha, of the third (day) ® ;
that it is
pushed repeatedly, of the fourth (day) ^ ; that it is begun again and
again, of the fifth (day)®; that the word *
here ' is repeated, is of the
sixth day ® the characteristic of the tunes
1 The mere words of the verse, i.e., the first verse-quarter, cp. X. 12. 2, serve
as prastava, e,g., in the a6va-saman (cp. note 1 on XI. 3. 4), see SV. ed. Calcutta,
vol. Ill, page 269.
2 e.gr., in the yaukta^vasaman (grSm. XII. 2. 30, composed on SV. 1. 469 :
nr 4 3 4 5
vrad pavasva dhdrayd), beginning ; duho ho hd i-vrad.
5v _
r
3 e.g.y in the gautamasaman, gram. II. 1. 1, beginning : hd u tvam it aaprathd
aai hd u (SV. ed. Calcutta, Vol. I, page 162).
4 See note 1 on Vlll. 9. 13.
5 yad abhydrabdham. Sayana explains as follows :
* All the other samans
are chanted each on one single verse, but the iSkvara melody is chanted
on three verses ; therefore, it is said here that a renewed taking up should take
place ; in this manner each stotriya-verse consists of three yks in the (first) prstha
laud of the fifth day. And so also it is said by A^valayana (see his firs. VII. 12.
10) ; ‘the verses which by their natural form are nine in number, become three*.
—The nine mahSnamnls are given in the Appendix to the aranyegeyag5na{SV. ed.
244 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Calcutta, Vol. II, pages 371, 375, 379) and for the J^gvedins in the Khila, Adhyaya
V. 4 (ed. Scheftelowitz, page 134) and Ait. Br. IV (ed. Keith, page 141).
6 This refers to the ihavad vamadevyam, gram. ga. I. 2. 6, where the stobha
iha occurs thrice. — According to the Nidanasutra (III. 10) the Brahmana refers
to au^anam for the first day ; vasistham for the second day ;
ubhayatab stobham
gautamam for the third day; abhTfiavam for the fourth day :
gram. ga. XIV. 2. 6,
1
beginning ;
parito siHcata sutam |
e |
e |
, cp. XII. 9. 15-17 ;
anupam for the fifth
day : gram. ga. VII 2. 23, composed on SV. I. 277 : asvi rathi surnpa the
•1 4 .5
saman begins, ; aSvt ; for the sixth day theihavad vamadevyam, gram. ga. 1. 2.
6. Probably where the Nidanasutra differs from Say ana, the sutra is right, not
Say ana.
7 1 presume that the word svaranam of § 2 in the printed text, belongs to § 1.
2. Because this variety of tunes, being the same, is of different
characteristic, therefore the wind blows (differently) according to the
seasons
‘
Cold (luring the winter, hot during the summer Jaim. br. 111. 332.
X. 10.
(General remarks on the twelve-day-period,
continued.)
1. A (saman) that has a finale at (each) verse-quarter^ is of the
first day the characteristic of the finales’ variety; a (saman) that has
the finale outside (the verse) of the second (day) ;
a (saman) with the
word ‘ quarters ’ {di^) for finale^, of the third (day) ; a (saman) that has
» for finale of the fourth (day) ;
a (saman) that has the word atha for
finale^, of the fifth (day); a (saman) in which the word here (iha)
is repeated (as finale)®, is the characteristic of the sixth day for the
finales. Because this variety of finales, being the same, is of different
characteristic, therefore the worlds, being together, are apart.
1 The yaudhajaya has the nidhana at each pada; gram. XIV. 1. 36.
2 The yaukta^va, gram. XII. 2. 30, the finale of which, being outside the verso,
.3 2
is o i-jvard d.
.‘3 .5
3 The ksullakavaistambha, gram. XIII. 1. II ;
nidhana: dV234 Sdh.
3 1111
4 The mahavBtsapra, gram. VIIT. II nidhana; 2345.
5 The mahanamnis (SV.ed.
2. ;
Calcutta, Vol. II, page 372) end
I
12
indra
2
dyumnSya
Ir
;
|
1 1
i^ i
1
atha.
X. 9. 2 — X. ll. 1. 246
« Thebhadra, ar. gana IT I. 1 2 (SV. ed. Calcutta, Vol. IJ, page 454) ends*
1 1 U' Ir 3 2 2»- r 2 2 1
iha I
iha |
auhoiha 34 |
auho va |
e 5 |
hhadram.
X. n.
(General remarks on the tvvelvc-day-period,
continued. )
1. A (saman) with a ‘
running ’
idd^ is of the first day the charac-
teristic of the iotas’ variety; a (saman) with ‘ascending' idd^, of the
second (day) ;
a (saman) with a stobha on both sides of the idd^, of the
third (day) ;
an iddbhir aidant (saman) of the fourth (day) ;
a (saman)
with one and a half idd^, for the fifth (day) ;
a (saman) with repeated
iha^, for the sixth day is the characteristic of theirfas. Because this
idds' variety, being the same, is of different characteristic, therefore
’
cattle (cows), being the same, is of different characteristic (or ‘
colour
or ‘
form '
).
4
1 dravadida (cp. VTTT. 3. 7, XT. 4. 11), the kaleya : ho oi \
dd. Instead of
dravadida the Jaim. br, uses the term prasrtela.
1
2 urdhveda (cp XT. 9, 7), the madhucchandasa (gram. VIII. 1. 23) : 0'234ij i |
dd.
3 pariHubdheda (cp. VTTT. 9, 12 and Sayana on X. 12. 4), the raurava (gram-
2 4 :> 4
XTV, 1. 35) which ends : au '3 ho vd |
ho ’d i |
dd (cp. XTT. 4. 27).
1 2 1
4 The pr^ni (grSm. I. 2. 29) : idd '23 hhd '343 |
0 '2345 i |
dd.
5 adhyardheda, tho rayovajiya (ar. gana ITT. 1. 15, SV. ed. Calcutta, Vol. TT.
1 1 1 1 1
^
page 452) ending : it |
idd 2 3 4 5; cp, also VTTT. 9. 14.
3 Here is some uncertainty. According to the Nidanasiltra the gostha (gram.
XIV. 2. 14) is meant, ending : iha |
upd '2 3 4 .5, which, according to the ilhagana
(SV. ed. Calcutta, Vol. IV, page 43) is repeated four times in each stotriya verse.
According to Sayana the varavantiya (gram. T. 1. 30) is meant, which, however,
1 8
has iha but once. As all the other chants, here mentioned, are the last prsthastotra
of each day, we might be tempted to emend yad ihakdrendbhyastam into yad
iddkdrendbhyastam. If this is right, the 4yena (last prstha of the sixth day) may
be meant, which has (see SV. ed. Calcutta, Vol. II, page 453) five times tda, cp.
however X. 12. 4 (end).
246 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
X. 12.
(General remarks on the twelve-day-period,
continued.)
The descendants of Bharadvaja (once upon a time) performed
1.
a Of them they (i.e., the other seers) asked
sacrificial session. What :
‘
did ye accomplish by the first day?* They answered: ‘We went
forth (or we began the sacrifice ’) *.
‘
What by the second (day) ? * ‘
‘
We made our provisions * (they answered). ‘
What by the third day) ?
*
‘We Journeyed about*. ‘What by the fourth (day)?* ‘With the
good we did cover up the good*. ‘What by the fifth (day) ?’ ‘We
went destroying the lives *. ‘
What by the sixth (day) ?
’
‘
We return-
*
ed hither
1 The statements made in khanda 11 are here repeated in a mystical way and
the six kinds of ida are here compared to so many acts of a raid to procure cattle
(cows). The comparison of the idan with these acts rests mostly on puns ; so the
answer :
‘
We went forth ’ {pra in praima) reminds of the prasrtela (so the JaiminTyas
instead of dravadida, cp note 1 on X. 11. 1) of the first day. * We have covered up
the good with the good ’
means :
*
We have seized upon cows after cows {idabhir
’
idam=pa4ubhik paSun, idd being equal to cattle). ‘We went away destroying the
lives’ (‘the cows’ Jaim.) is the mystical expression for the one and a half
because here the idd (the cattle!) in the first time is cut ofi, etc. All this now
becomes clear by the Jaim. br. (IIL 331, 332) where, however, the technical expres-
sions differ somewhat from those of the Kauthumas. In the text of the Jaim. it is
the Naimi^Iyas who are asked by a seer Cahola Vayaska (name uncertain).
2. By the (saman), the prastava of which is chanted on a (mere)
verse-quarter and which then is circumflected, the Gods beheld the
cattle. By that (saman), which is preceded by a stobha and then
circumflected, they let loose the cattle. By that (saman), which is
preceded and followed by a stobha and then circumflected, the Gods
brought from these (three) worlds foods unto the cattle. By that
(saman), which has a repeated push and then is circumflected, they
appropriated them updMsan).
(? By that (saman), in which the
finale is in the middle and which then is circumflected, they (the
domestic animals) were impregnated. By that (saman), which contains
the word ‘
here * (or ‘hither,* iha)y and which is circumflected, they caused
them to bring forth (i.e., to give birth to the conceived fruit) \
1 Cp. X. 9. 1, all the samans as given by the Nidanasutra (see note 6 on 1. o.),
seem to be evdra (circumflected) at the end.
; ; ;:
X. 12. 1.— X. 12. 6. 247
3. The Gods, forsooth, conquered this (earthly) world by means
of the (saman), which has its finale at (each) verse quarter; yonder
(world) by means of the (saman), which has its finale outside (the
words of the verse) ;
the intermediate region by means of the (saman),
which has ‘
the quarters ’
for finale ;
they reached immortality by means
of the (saman), which has i as finale ;
they obtained priestly lustre by
means of the (saman), which has the word atha as finale ;
in this world
they gained firm support by means of the (saman), which has (the word)
*
here *
as finale ^
1 Cp. X. 10. i.
4. The Gods, this world by means of the
forsooth, conquered
(saman) with running ida yonder (world) by means of the (saman) with ;
upward idd the intermediate region by means of the (saman), the idd
;
of which is preceded and followed by a stobha; they retained a firm
support by means of the (saman), which has iddbhir idd (as its finale)
having got a firm support they conquered finally by means of the
(saman), which has one and a half idd, and, by means of the (saman),
which has the word ‘here’ as its idd, they found a firm support on
this world
1 Read: pratisthayardhedena,
2 Cp. X. 11. 1.
5. The Word ^ (or ‘
the Voice ’) does not sound beyond the year
(but) it is the idd that sounds beyond the year ;
by means of the embryo,
having turned round, it (z.e., the idd, i.e., the cattle) is born in (or ‘
after
a year and thereby sounds beyond the year.
1 The author has in mind the word va(k) (‘ Word, Voice ’) as nidhana, and sets
forth why this nidhana is inferior to the word ida as nidhana.
2 Because young children begin to speak before their first year is finished,
according to Sayana; the contrary is said in TS. 'VI. 6. 1. 7: taamdd ekahdyana
manusya vdcam vadanti. I am inclined to compare this with TS. 11. 2. 6. 2
samvatsardya vd etau samamdte yau aamamdte. Seen in the light of this quotation
our passage could mean :
‘
an oral engagement is binding no longer than a year.’
6. These (t.e ,
the following) four idd^ go beyond the six-day
period ^ : this anunutd one 2 ,
this visucl one (the all-pervading one), this
prattcl (or backward turned one) and this (saman) with double idd
1 i.e., occur also in the days following on the six-days of the dei^aratra.
2 The meaning of anunuta is unknown. The Kath. (XXXIV. 6), where all the
ten kinds of idd are enumerated ( 1 . ihtdam adma 2. urdhve4am adma 3. iddbhir
; ; ; ; ; ; ;
248 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
aidarfh 8. 4. paris^ubdhedarjt s. 5. adhyardhedarp a. 6. ho idam sama ; 7. punar
nitunndm iddm 8. visvagaidam aama 9. ho idam adma 10. dvidam adma) has
punar nitunna. The Pancavidhasutra (ed. Simon, page 67) cites our passage,
which certainly has not been rightly interpreted by Simon, who follows Sayana.
3 Cp. Nidanasutra III. 10 : athaiad chandomeav iddvibhaktir :
jardbodhlyaih
aaptama, i4dndrh samksaro 'stamasya aati (meaning ?) navame 'hani kriyate, pratich
nedam kdHtarn navama, utsedho daSame. The jarabodhiya (of the 7th day) has for
5 ;tr 2
iddvibhakti (cp. gram. 1. 12. 26) drSiko '3 4 5 i \
dd. The idanarn samksara (of the
4
9th day) (op. gram. Ill, 2. 13), ho'o i \
dd (see the designation in the Kath. under
note 2). The praticTnecla ka^ita (of the 9th day ; on the meaning of the word
1 i .5
cp. XV. 5 16) (cp. gram. V. 2. 8) • au '2 3 ho vd |
idd. The utsedha (of the 10th day)
3 1111 2 2
(cp. gram. XIV. 2. 23) : u '2 3 4 5, within the saman it has twice u *84pd. 1 am
unable to point out, even by means of this passage in the Nidanasutra, which
kinds of idd are meant by the terms of the Brahmana ; only the term praticl i^
clear. Sayana’s interpretation of our passage is wholly different from the one
given above.
7. Agni is the year, the year is the Voice; in that Agni is
distributed (i.e., is mentioned in different varieties as explained in
X. 7) they thereby distribute the Voice
1 Agni is the year, the year is the Voice, and consequently Agni is the Voice;
in distributing Agni he distributes the Voice.
8. They distribute each time two syllables for one season is
(equal to) two months ;
and thus also the characteristic of the months
is brought about.
I agnCf agnim, agneh, agnih, cp. X. 7.
9. Six days are differentiated ^
;
six in number are the seasons
for holding the seasons, for the firm standing of the seasons ;
and so
also is the characteristic of the seasons brought about. Six in number
also are the persons (the priests) on whose behalf the fire is taken out.
1 As described in X. 6.
2 On the dhisnyas (in the sadas) of six r^vijs the fire is taken out from the
agnldhrlya, cp. C. H. § 139.
10. Because at this particular moment the fire (Agni) is taken out
diversely, (and) because the sun^ is directed towards all beings on
earth, therefore these two deities (only) attain the differentiation and n^
other whatever.
t Here Indra is the Sun ;
this refers to the case-forms of the name indra, X. 8.
. — ;
X. 12. 7. XI. 1 . 5. 249
Eleventh Chapter.
(Prsthya six-day period of the twelve-day rite.)
(First day.)
(Out-of-doors-laud.)
1. For the days of a sacrificial session the laud is yoked (‘ begun ’)
by means of verses containing the words ‘old’ (pratna) and ‘upon’
(upa)
1 The bahispavarnana consists of the following verses :
asya pratnam SV II. l05-107=Rs. IX. 54. 1-3.
eaa pratnena SV. II. 108=Rs. IX. 3. 9.
em pratnena SV. II. 109=R3. IX. 42. 4 (var. reading).
duhunah pratnain SV. II. 110=Rs. IX. 42. 4 (with var. reading).
upa Siksa SV. II. lll=^ls. IX. 19. 6.
ttposujatam SV. II. 112=Rs. IX. 61. 13.
upasmai gdyata SV. TI. 113 = Rs. IX. 11. 1.
2. In that the verses containing the word ‘
old ’
are yoked
(‘ranged’) before those containing the word ‘upon’, therefore, the
priesthood is yoked (‘ranged’) before the nobility^, for the priesthood
comes before the nobility.
1 Probably because pratna recalls pra ‘ before and upa^ *
near to
3. Thereby, the mind is yoked (‘ranged’) before the voice; for
the mind comes before the voice for all that has been thought out
(firstly) by the mind, is (afterwards) uttered by the voice.
1 Cp. Sat. br. ill. 2. 4. 11 : nianasd vd iyam vdg dhrtdf mano vd idam purastdd
vdcah.
4. Thereby, the brhat is yoked (‘ ranged ’) before the rathantara ^
for the brhat comes before the rathantara ;
through conquest, however,
the rathantara has obtained a prior yoking 2.
1 According to VIII. 6. 1 the brhat is sprung from the mind of Prajapati, but
voice is connected with rathantara. Jaim. br. II. 12 :
‘
the brhat is the mind, the
rathantara is the voice
2 It is applied practically before the bfhat : the Hotr’s prsthastotra at the first
day of the daAaratra is not the brhat, but the rathantara. Cp. further VII. 6. 9 sqq.
5. The tristichs (of the out-of-doors-laud) are to be brought to-
gether (‘ composed’)^. He composes them (‘ brings them together ’) Just
;
260 THE BRiHM[A.NA OP TWENTY FIVE CHAPTERS.
as he would. compose (‘ bring togethei: ‘yoke together') the swiftest
and best drawing (oxen) : for starting.
1 On aambharya *
feo be brought together (from different parts of the sacred
^^exts)’ cp. the Introduction, Chapter II, page XV ; cp. XVI. 6. 11 and XVITI. 8. 8.
Seen from a Samavediatic standpoint, the verses, which are mentioned in note 1
on § 1, can hardly be qualified as aambharya, but from a i^gvedistic standpoint,
they are truly aambharya.
They are nine in number: in order to yoke (‘ begin *) the
6. nine-
day rite: by means of each verse he yokes (‘begins’) a day. He,
thereby, puts the yoke-pins of the nine-day rite in Just as he would put
in the yoke-pins of a (cart) that is going to be put into motion ^ : for
starting.
1 He fastens them, just as the yoke-pins fasten the draught-oxen.
2 I see only one way out of the difficulty presented by the word prMhaaya,
viz., by reading, with a slight change of the devanagari characters, instead of
prarpya to be taken as a gerundive of prarpayati ‘to bring into motion.’
The word prartha occurs, besides in our passage, twice : Ath. Samh. v. 22. 9 : dbhud
u prdrthaa takmd ad gamiayati hdlhikan here the word prartha has met with no
acceptable explanation ; but if we emend here also prdrpyas, all becomes clear.
Strongly in favour of this emendation speaks the metrum: dbhud u prttrpiyas
takmd. About the third place where the word occurs, viz., T, Br. II. 1. 2. 12,
I am not certain that this emendation is commendable. It is not impossible that
SSyana in his Tandya-text has read also prdrpyaaya, as he comments .
prakaraena
iyarti gacchatUi prdrtho ’nadvan. The Jaim. br. IT. 12, with its passage yathd rhad^
dhayugasya damyd avadadhydt tddrk tat, seems to speak in favour of our emendation.
7. The stoma is the threefold (i.e., nine- versed) one, for the sake of
obtaining splendour and priestly lustre.^
1 Because Agni is the deity connected with the trivft stoma, cp. VI. 1. 6.
XI. 2.
(The ajya-lauds of the first day.)
1. The verses of the out-of-doors-laud are yoked (‘begun’) by
both characteristics^; what saman the stoma has (as first prstha-laud)
that is (represented) in the ajya-lauds
1 By both, bfhat and rathantara; the verses with pratna point to the brhat
(XI. 1. 4), those with upa to the rathantara.
2 The verses of the ajya-lauds vary according to the nature of the first prstha-
laud: is this the rathantara, then, the verses for the ajyas are SV. II. 10-21 ; if it
is the brhat, then, they are SV, II. 140-152, see e.g., Ar?eyakalpa page 33, note 4.
— :
XI. 1. 6. XI. 3. 3. 261
^
2. Containing a ‘
calling-out *
are the (verses of the) ajya- lauds
after it (sc. the first day) has been yoked he calls it by means of these
(ajya-lauds).
1 They contain an addressing of the Deities, t.e., vocative cases; all the verses
for the ajya-lauds of the first day contain indeed vocatives ; nirahavat stands, as
Sayana remarks, for nirahavavatt a fine specimen of haplology ! cp. XI. 7. 2.
2 See the preceding §.
3. (The verses for the ajya-lauds are :)
‘
0 Agni. come hither to
the feast ’
;
‘
Hither, o Mitra and Varuna, to our ’
;
‘
Come hither, for
we have pressed for thee’ ;
‘
0 Indra and Agni, come to our soma’
He thereby brings to light (‘displays’) the characteristic of the
rathantara The stoma (is given)
1 SV. II. 10-12=Rs. VI. 16. 10-12.
SV. II. 13-15=Rs. III. 62. 16-18.
SV. II. 16-18=Rs, VIII. 17. 1-3.
SV. II. 19-21 =Rs. III. 12. 1-3.
2 Because all the verses contain the word 5, cp. X. 6. 1,
3 Cp. XI. 1. 7.
XI. 3.
(The midday-pavamana-laud of the first day.)
1. (The verses on which this laud is chanted are :)
‘
Forth (pra)
the wise somas,’ a gayatri (verse), to promote the going forth ‘ ’ (pra)
(or ‘the beginning’); ‘On to (abhi) the trough the brown ones,’ to
promote the stepping on (abhikranti ) ;
‘
Pressed for Indra (and) Vayu,’
to promote the equipment^ ;
‘
Forth (pra), o God Soma, to the feast,’
to promote the going forth (pra ) ;
‘
Run forth (pra), now ’
to promote
the going forth (pra ) ;
by means of this (first) day, indeed, they go forth
(they start, they begin).
1 samskrtyai (‘for the cooking, the dressing’) here ‘for the preparation of the
soma,’ because of the word ‘pressed.*
2 The verses are SV. II. 114-116=Rs. IX. 33. 1-3 (with var. reading);
SV. II. 117118=Rs. IX. 107. 12-13 (with var.); SV. JI. 27.28=Rs. IX. 87. 1-2
(with var.).
2. There is the gayatra (chant).
3. The brahmana of the gayatra is the same (as the one already
given).^
1 See khanda 1 of Chapter VII.
^
252 THE brIhmana of twenty five chapters.
4. There is the horse* chant (the asva-saman).^
nil
1 Gramegeyagana III. 2. 5 (oa SV. I. 116) with the nidhana : de’ 2345 h.
5. Prajapati. having become a horse created the creatures; he
was reproduced (and) became multiplied. He who has chanted the
horse-chant is reproduced and becomes multiplied.
1 A she-mule, according to Sayana. Besides this explanation of the name, the
Jaim. br. (III. 14) has another, according to which the saman has been seen by
A4va, the son of Samudra, who desired to get plurality of cattle.
6 They undertake ( ‘ chant ’) one syllable as finale ^ : so as not to
exceed the rathantara in speaking.^
1 See note 1 on § 4.
2 Which (see VII. 6. II) has also one syllable as finale. This day, namely, is a
rathantara- day.
7. The rival of him who knows this, will not be able to out-talk
him.
8. There is the soma-chant.^
1 As it must be aidam, the somasaman gram, Xlil. 1. 2 composed on SV. I.
470 must be understood, see SV. ed. Calcutta, Vol. II, page 15 and uhagSna I. 2.
12 in the Calcutta edition, Vol. ill, page 269.
9. Soma (formerly) was just as these other herbs^ ;
he performed
penance and saw this soma-chant ;
by means of it he came to royalty
to supremacy and became honoured. He who lauds with the soma-
chant, comes to royalty, to supremacy and becomes honoured.
1 He was equal in rank to them.
2 He became their King aoma raja, :
10. There is the yaudhajaya^ ;
the brahmana of the yaudhajaya
is the same (as the one already given)
1 Gram. XiV. 1. 36, chanted on SV. il. 117-1 18=Rs. iX. 107. 12-13.
2 See VII. 6. 6 and 12.
11. (a). (There is) the ausana^ ;
the (brahmana) of the ausana (has
been given).
1 Cp. note 1 on VII. 6. 16.
2 See VII. 6. 16-20.
11. (b) The stoma (is given)
1 See XI. 1. 7.
— ;
XI. 3. 4. XI. 4. 4. 263
XI. 4.
(The prstha-lauds of the first day.)
1 (In the verses beginning ;)
‘
Unto (abhi) thee we shout loudly ’ ^
(the word) ‘unto’ is characteristic for the rathantara*; for this is a
rathantara-day ®.
1 abhi tvn iHra nonumah SV. : I. 233=?s. VII. 32. 22-23=SV. II. 30-31.
2 Because it is the first day, where the idea of * going unto *
is appropriate.
2 i.e.t a day on which the first prstha-laud is the rathantara. This sSman is regis-
tered in the aranyegeyagana II. 1. 21, based on SV. I. 233, see SV. ed. Calcutta,
Vol. II, page 426 and cp. Vol. V, page 381.
2. (The verses beginning:) ‘By which assistance shall the bright
one help us’ contain (the word) ‘which’ (ka). Thereby, they are
Prajapati-like, for Prajapati is ‘
who ’ (A?as) : in order that they may
reach {i e., become equal to) Prajapati^.
1 For the vamadevya (the second prsthastotra) cp. VIT. 8. 3.
3. (The verses beginning:) ‘Him who works wonders, enduring
the onslaught, who drinks of the salutary plant, as milch-cows unto (abhi)
’
their calf in the stables ^ are by (the word) ‘
unto ’
characteristic for
the rathantara; for this is a rathantara-day.
1 For the naudhasa (the third prstha-laud) cp. note 2 on VTI. 10. 2.
4. (By the words) : ‘We call Indra with our songs ’
^ they call
him.
1 Last words of the first verse on which the naudhasa is chanted i SV. I. 236
(II. 35). In reading indram girhhir havUmahe as against indram girbhir navdmahe
of SV. and the Pane. br. deviates from its Sarnhita (the pada with havamahe
occurs Bs* VIII. 76. 5). About this difference of reading, the author of the
Nidanasutra remarks (III. 10 ) ; atha naicdhase vadatindram havamaha iti ; tat khalu
havdmdha ity eva katham anyathdvidhi kuryamety;
kartavyam; vidhipramdndh
amndyadvaitena brdhmanam upavarnayatity apararp ; tan niyogdya na prabkavatity ;
etenaitad vydkhydtam akrdnt aamudrah parame vidharmann iti ydni caivamjdliydni,
i.o., * About the naudhasa, it (the Brdhmana) says :
* We call {havamahe instead of
navdmahe) Indra with our songs ; that (sSman) must be applied with havamahe
’
(not with navdmahe). How could we, conforming ourselves to the rules (laid down
in the Brahma^a), perform (the chant) against the rules T But there is another
explanation of this, vt2 ., that the Brahmapa describes a duality of sacred lore and
that this has no value for the practice. This same remark prevails for (the words)
akrdnt samndrah parame vidharman (Pane. br. XV. 1.1; here the SV. and the B®*
have prathame instead of parame) and such-like C6ises ’.
;
264 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
5. (In the With strength him who finds
verses beginning :)
‘
treasures
’
* the strength he who finds treasures is the
is the stoma ;
‘
'
sacrifice ;
by means of the stoma the sacrifice is yoked (* brought into
action’) ;
in that he says ‘With strength him who finds treasures’ he
:
yokes the sacrifice.
1 On these verses (SV. T. 237=Rs. VIII. 06. 1-2=SV. II. 37-38) the kaleya
(gram. VI. 2. 7) is chanted as fourth prstha-laud, cp. note 1 on VI IT. 2. 11.
6. There is the rathantara ;
the rathantara, forsooth, is sacred lore,
the introductory day is sacred lore ;
thereby, they go forth (st»art, begin),
stepping from sacred lore unto sacred lore^
1 The same manner of expression in § 9 and in XI. 9. 4.
7. There is the vamadevya the vamadevya is cattle^^ for the
; ;
retainment of cattle. The vamadevya is Prajapati-like^ having got a
firm support in Prajapati, they perform the sacrificial session.
1 Cp. IV. 8. 15, Vll. 9. 9.
2 Cp. XI. 4. 2.
8. The rathantara is the earth ; having got a firm support on the
earth, they perform the sacrificial session.
9. There is the naudhasa ;
the naudhasa is sacred lore ;
the
introductory
11. day is sacred lore ;
thereby they step from sacred lore
unto sacred lore.
10. There is the kaleya; the kaleya and the rathantara belong
to the same world^ ;
the rathantara is the earth, the kalej^a is cattle
having got a firm support on the earth and in cattle, they perform,
the sacrificial session.
1 Because wherever the rathantara is the first prsthastotra, the kaleya is the
fourth.
It is of ‘
running ’
icLa,^ for thus is the characteristic of this day.
The stoma (has been given).®
1 Cp. VIII, 3. 7.
2 Op. X. 11. 1 (note 1).
8 Cp. XI. 1. 7.
—
XI. 4. 5. XI. 6. 2. 255
XI. 5.
(The arbhava-pavamana-laud and the agnistoma-
laud of the first day.)
1. (The verse beginning:) ‘Forth (has) the intoxicating {rnada-
cyut) Soma ’
^ is the gayatri ;
intoxicating (having mada) (and) rich in sap
is the afternoon service; he, thereby, puts intoxication (and) sap (in it).
(The verse beginning:) ‘
By this (stream) become thou clarified, devoted
to the Gods is by (the word) ‘hither'^ the characteristic of the
rathantara for this is a rathantara-day. (The verse) :
‘
The coveted
fallow one is being clarified ’
^ is the characteristic of the brhat ® ;
the
brhat he, thereby, yokes (‘applies’) on this day; this, being yoked, is
undertaken (‘chanted’) on the next day. (The verses:) ‘Forth (pm)
for the one that is being pressed from the herb ’
^ contain® (the
word) ‘forth,’ for this day is rather apt to bring forward (pm). (The
verse:) ‘
Unto the dear ones he is clarified willingly’ ^ is by the (word)
‘
unto’ (ahhi) characteristic of the rathantara; for this is a rathantara-
day.
1 SV. T. 447=^18. IX. 32. 1 , 3, 2=SV. II. 119-121.
2 SV. IT. 122=B*3. IX. 106. 14 (but a, c, b). ]Rs. is an usnih (8 +8 12 syllables),
SV. akakubh (8-i- 12-h8) ; the vorse-quarters of the Bs- are here transposed, because
immediately after the gayatra must come a kakubh (s. Einleitung on Arseyakalpa,
page XXIV). The short u in devayu before proves the transposition.
3 There is no preposition 5, but there is a long syllable a in ayd.
4 Cp. X. 6. 1.
5 SV. I. 576 = R8. IX. 106. 13=SV. II. 123; Rs. TX. 66. 25 has the same pratiha,
but as an usnih is required here, this last verse, being gayatri, is excluded.
6 Why?
7 SV. I. 653=Rs. IX. 101. 13=SV, II. 124, see the next note.
^ it is o n e verse only, the author uses the plural
Although probably this is a ;
mistake. Sayana seeks to explain the plural by referring it to the two samans that
are chanted on it. But it is striking that the Jaim. br. (III. 16) has equally the
plural pra sunvdndydndhaaa \ti pravatlr anus^ubho bhavantif although the samhita
:
(Jaim. s. ITT. 12. 8) gives one single verse.
0 SV. I. 554=Rs. IX. 76. 1=SV. II. 60.
2. (Then there are the verses beginning:) ‘Through sacrifice on
sacrifice, in honour of Agni’^ The sacrifice, forsooth, is Agni : he
thereby establishes (finally) the sacrifice into the sacrifice.
1 Cp. note 1 on VIII. 6. 1.
256 THE BRIhMAKA of TWENTY FIVE OH AFTERS.
3. There is the ggyatra (-chant) ; the brShmana of the gayatra is
the same (as already given)^.
1 Cp. VII. 1. 1 sqq.
4. There is the saiphita with a finale of two syllables ^ : for obtain-
ing a firm support*. Having become firmly supported, they perform
the sacrificial session.
5
1 QrSm. XII. 2. 22 with the nidhana m'234 tah.
2 Recause man is supported on t wo feet.
5. There is the sapha
1 See note 1 on VII. 6. 1 ; here it is chanted on SV. II. 122.
6. By means of the sapha, the Gods reached (sam-ap-nuvan) these
worlds; therefore, the sapha is called sapha Having by means of
this (saman) reached these worlds, they perform the sacrificial session,
1 The etymological connection aimed at by the author is far from convincing;
cp. VIII, 5. 6, note 2,
7. There is the aksarah
^ Gram. X. 2. 19, composed on SV. I. 391, here chanted on SV. II. 123.
8. There were (once) those ^ eight wish-cows ;
one of these broke
down, it became the ploughing. He who knows this, has luck in
ploughing.
1 Those (etah), according to Sayana ‘the metres I should prefer to take the
pronoun as pointing to what follows those cows, the first of which was changed into
:
agriculture, and the other seven were fought over by the Gods and the Asuras
(§ 9). some connection with the wish-cows of U5anas (VII. 6. 20),
Perhaps there is
see Baudh. XVIII. 47 404, 9 sqq,, where it is set forth that of the four wish-cows
:
three were changed by Indra into the ukthas, but the fourth was given to Manu.
who deposited the cow on the earth and she became the ploughing (probably krsi is
here the better reading). In the Jaim. hr. I. 181 six wish-cows are mentioned in
connection with the ukthas (they are rice, barley), and
: cow, horse, goat, sheep,
more explicit is another rather corrupt passage in the second book (84), where
still
there seem to be seven of them the first one is deposited into the earth, this is the
:
one that they (‘the men ’) seek after with the curved (piece of) wood the plough. :
Then are mentioned three others and finally it is said the three that were left :
‘
over, of these they made the ukthas *.
9. About these ^ the Gods and the Asuras contended ;
by means
of the aksftra(s5man) the Gods repelled the Asuras from the wish-
XI, 6 3.
. — XI, 6 14, . 267
cows. He who uses in chanting the aksara (saman) repels his rival from
the wish-cows.
' The seven remaining ones. On this contention cp. Jaim. hr. I. 127 in Joiirn.
of the Amer. Or. Soc., vol. XXVIII, page 87.
10. From these worlds the sap (' pith ’) went forth ;
by means of the
ftk8ara(saman)^ Prajapati made it flow (again) forth (aksarayat). Hence
this chant has its name.
1 Meaning flowing toward \
‘
11. Therefore, he, who having been formerly successful, after-
wards fares worse, should take the ak8ara(8aman) as the Brahman’s
chant Unto him it (this saman) causes to flow (‘to return’) valour,
strength (and) pith.
1 The Nidanasutra III. 10 treats at length of this case athdkaare vadati yah : :
purd punyo hhutvd paScdt pdpiydnt sydd dksdram brahmasdma kurvUeti kom taaya ;
athanafp aydd ity ete evdnyo‘nyaaya ethane vyatiharen ndudhaeam usnihi kurydd
;
;
iti, etc.
12. They are naturally consisting of one single verse ^ : for
supporting the day. What (part) of this day is not supported, that he
supports by means of these two (samans, chanted each on a single
verse).
1 The two verses (SV. II. 122, 123), on which sapha and aksSra are chanted,
are by nature single verses, they are not parts of a tristich or a pragatha. Probably
it is the number two of them, that brings about the firm support, on the two
feet.
13. There is the gaurlvita^.
1 Gram. V. 1. 22 composed on SV. I. 168.
14. Gaurlviti, the son of ^akti, saw this (saman) as it was left over
from sacred lore ^
;
that became the gaurivita (saman) *.
1 When the Gods divided the ‘Voice’, V. 7. 1, IX. 2. 3.
2 The origin of the name is explained more fully in the Jaim. br. (III. 18, see
the text in Das Jaim. br. in Auswahl, n.° 170) : ‘The ^Sktyas, who used to offer
meat-cakes, (once upon a time) performed a saorifioial session. Gaurivfti, one of
these ^Sktyas, had shot a deer (to obtain the meat for the sacrifice). TSrksya
Suparna came flying to him from above. He (Gauriviti) put (his arrow) on (his
bow) and aimed at him. He (Tarksya) addressed him Seer, do not shoot at me. : *
That which has relation to the to-morrow I will declare to thee ; the to-day only
thou knowest, not the to-morrow ’. He imparted to him this gaurivita (sSman),
etc. For the beginning words of this tale op. below, XXV. 7. 2.
17
258 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
15. In lauding the ahlnas with the gaurlvita (saman) they laud
that which has been left over (‘ that which is excessive, what is surpass-
ing’) by means of that which is left over (‘ excessive, surpassing : it
includes the (ritual of the day) of to-morrow, and also is fit for (obtain-
ing) progeny
1 The ahlnas (cp. note 2 on V. 7. 1) have, with the exception of the last day,
the tjaurivita towards the end of the arbhava-pavamana, to connect each day
with the following one.
2 Cp. XU. 13. 10.
16. This saman, forsooth, is a bull (and is) strong; the bull is the
seed-p>lacer ;
to-day they laud, to-morrow he brings forth ^ (obtains
progeny).
^ The sentence refers to the last words of § 15.
17. It is performed on the anustubh of the (different) metres,
(which are applied in the arbhava-laud). for the anustubh is the womb
of the metres^; he thereby places the seed into his own womb^: for
the sake of procreating.
1 Op. X. 2. 4.
2 4.C., into the womb of his own wife and his own female domestic animals,
18. He who knows this brings forth and is multiplied.
19. It has two ‘
raisings ’
;
these raisings are the two that look out
for a stopping place in the (Journey to the) world of heaven. By means
of the first (‘ the former ’) they finish the first (‘ former’) day, by means
of the following, they pass, in chanting, across to the following day
I 21.
This nearly identical with V. see the notes on that passage.
§ is 7. 4,
20. Just as in daily life ^ people on a journey each time take their
resting place after reaching water and grass that has been looked for on
the preceding day, ^ thus they (the performers of an ahina-rite) make
their journey, taking by means of these two (‘raisings’, t,e., stopping
plaxjes) their resting place in view of the world of heaven.
1 adah.
2 Each day the stopping place is chosen there, where they have made certain
that food for the draught-animals may be obtained, cp. note 1 on V. 7. 4.
There is the gautama (the chant of Gotama).^
I GrSm. IX. 1. 25 composed on SV. I. 344.
XI. 6. 15.—XI. 5. 26. 259
1
22. A samati, being of Rsi-descent is fit for (reaching the world
of) heaven. He who applies (it) in lauding falls not from the world
of heaven.
As is this saman that has been seen by the Rsi Gotama, who reached by it
the world of heaven ; araeyavat occurs in this sense XT. 9. 6, XII. 11. 14, XTl. 16. 6,
XTTl. 3. 19, XIV. 10. 6. For the gautama-saman the Jaim. br. (III. 44) has this
remarkable, but to me not wholly comprehensible statement :
‘
Gotama, the son of
Rahugana, desired : ‘may I ))e in the possession of booty’ {mtasanih syam, refers
probably to the gifts that are collected by the participants of a soma-feast,
cp. C. H. § 23). He saw this sSman and practised it in lauding. Thereupon, he came
into the possession of booty. They perform a sacrificial session hoping to come
into the possession of booty ; they get booty. Both kinds of seers, as well those
who are upward from Gotama as those who are downward, revere the seer Gotama
{tad ye ca ha vai gotamdd rsayah pardhco ye carvaftcas gotamam evarsim ubhaga te
upasate), for lie saw this aamabhimdnam (meaning ?). Both kinds of Fathers, as
well those who are upward from him as those who are downward, revere him who
knows this {i.e., even after his death and after the death of his sons and grand-
sons these all will revere him, cp. also below, XTIl. 12. 3). A.nd because Gotama,
the son of Rahugana, had seen this saman, therefore, it is called the gautama-
saman.’
23. The brahmana given for the anustubh (verse) with a finale in
the middle,^ is the same for this (saman) also
1 Cp, vni. 5. 12-13.
2 If this means that the gautama (saman) ought to have a nidhana of 10
syllables in themiddle (as the andhigava has), the chant registered gram. IX. 1. 26
seems to agree with this prescript; the nidhana in the middle is (cp. SV. ed.
n 2A 3r 2A h .7
Calcutta, vol. TV, page 439 sqq.): hatd auho 234 va rnakha auho 234 va,
24. There is the kava (chant)
1 Gram. XVJ. 2. 6, composed on SV. I. 564.
25. It is a room finding chant ;
he who lauds with this chant
finds room.
26. It is circumflected as to its bone^ ;
for by means of the tone^
food, at the end, is given to the Gods ;
by means of the tone he gives
at the end (of the laud) food to the gods.®
1 Ending on 6‘66, see note 1 on VII. 3. 25; cp. the sSman as it is figured in
C.H., page 342.
2 svarena (but Jaim. br. 1. 166 : svdrenavai devebhyo 'ntato 'nnddyarp pradiyaie)
cp. however Vll. 1. 10 note 1.
3 Cp. Vll. 3. 26.
260 THE BBIhMANA of TWENTY FIVE CHAPTERS.
27. There is the yajnayajnlya (saman)
1 Cp. note 1 on VIII. 6. 1.
28. The yajftayajillya is the voice in the voice the. sacrifice is
established ;
they thereby (t.e., in chanting this saman at the end of the
rite) finally establish the chant in the voice, and from the voice he
begins it again on the next following day.
1 Because its nidhana is va(Jk), cp. note 3 on VTTT. 6. 13.
29. Threefold (‘ nineversed *) is the stoma (of this whole first day),
for the obtainment of splendour and priestly lustre.
XI. 6.
(The out-of-doors-laud of the second day.)
1. ‘Be clarified as the first of speech ’
^ is the opening (tristich) of
the second day.
1 SV. II. 126-127 =:Bs. TX. 62. 25-27 (with var. readings).
2. (The words) :
*
be clarified ’
are the characteristic of the
rathantara, (the words) ‘as the first,’ of the brhat^. He lays hold on
both characteristics, in order to prevent the two-day-rite from slipping
asunder *.
1 agriya is the riipa of the brhat, because, according to the BrShmana (VIT. 6),
the brhat existed before the rathantara.
2 In order to put these two days, the rathantara-day and the brhat-day, fixed-
ly together.
3. ‘
Be clarified, o Soma, as a bull, being pressed ’
^ is the correspond-
ing (tristich, the antistrophe) : combined with the bull ^ Indra-like and
of tristubh nature® is this second day; this (day) he thereby addresses.
1 SV. IT. 128-130=Rs. IX. 61. 28-30 (var. reading in 30).
2 Cp. X. 6. 2.
2 Cp. note I on X. .5, 9 {traUtvbharfi dvitlyam ahah),
4. And, moreover, after the former characteristic he thereby speaks
the latter characteristic ;
that he speaks after (anu) the former charac-
teristic (rupa) the latter oliaracteristic, is the reason why the corres-
ponding (tristich) is called anurupa,
6. A son resembling (in good qualities) to him^ he gets, who
knows this.
— ; -
XI. 6. 27. XI. 7. 2. 261
1 Note the construction anurupa enam, where the accusative depends on the
compound adjective.
6. The stotriya and the anurupa are tristichs, for retaining the
breathings (or vital principles)
1 Probably the dual pranapanau is elliptic for pranavyUnapanak (cp. VII. 3. 8,
note 2) ; hence the tristich.
7. The tristichs^ contain the word ‘bull/ for the attainment of
valour and strength.
1 SV. ir. 128-136.
8. A tristich is the last ^
I
SV. n. 137-139.
9. With which breath they start, in that they finish (the laud)^
According to Say ana because there is a semblance between the first (SV. TI.
125-127) and the last (SV. 11. 137-139) tristich, as both are addressed to Soma
pavamana. But so are the others Rather: beoausethey have begun with tristichs
!
and these are (cp. § 6) the prarma.
10. Fifteenfold (or ‘
fifteen-versed ') is the stoma.
11. In vigour and strength he thereby is established : the fifteen
fold stoma i s vigour and strength
^ The pancada^a stoma is sprung forth from the breast and the arms of
Prajapati, see VI. 1. 8.
XI. 7.
(The ajya-lauds of the second day.)
1. By both the characteristics the verses of the out-of-doors -laud
are yoked what saman the stoma has, that is (represented) in the
ftjya-(lauds)2.
1 Cp. XI. 6. 2.
2 Cp. XI. 2. 1.
2. Come near in consequence of the calling-out ^ are the (verses of
the) a]ya(laud)s.
' This a conjectural translation of nirahopaathitani on niraha op. XI. 2. 2,
note 1. day the sjya
Exactly as on the first verses contain vocatives, so in the
second, they contain accusatives of the names of the deities. Strictly speaking, if
my explanation of this passage is correct, it ought to run :
*
containing a coming-
near in consequence of a calling-out*. By the vocatives of the first day (X. 7. I,
;
262 THE BR4HMANA OF TWENTY FIVE CHAPTERS.
X. 8. 1) the Gods are called and now that they have approached, the verses are
spoken about them with their names in the accusative (Cp. X. 7. 1, X. 8. 1).
Sayana’s interpretation is not clear to me.
(By the verses beginning)
3. Agni we choose as our messenger :
‘ ’
‘
Mitra do we call To Indi a the singers call loudly (brhat )
*
;
‘
On ’
;
*
India, on Agni, a laud (brhat) praise*/ he makes plain the characteristic
of the brhat —The stoma (has been given)
1 SV. ll. 140-142=KS. I. 12. 1-3; SV. 11. 143-145=RS. I. 23. 4-6 (with one
var. reading); SV. (11. 146, 147, 148, 149=RS. I. 7. 1, 2, 4, 3; SV. II. 150-152=^8.
VI I. 04. 4-6. AS to SV’'. IT. 146-149, it is far from clear why here are given four
verses in the arcika, as in the praxis always the last must be omitted according to
Lfity. Vr. 4. 10 (see Introduction to the Arseyakalpa, page XVTl). If we start
from the supposition that the uttarSroikH was not known to the author of our
Brahmaua, but that he draws directly on the jRgveda, the matter is clear, for then
he simply refers to RS. 1. 7. I -3.
2 By the word, brhat, which occurs in two of the tristichs.
3 Cp. XI. 6. 10 and XL 11. 14.
XL 8.
(The midday pavam ana-laud of the second day.)
1. ‘Be thou, a bull, clarified by the stream* (dhnra)^ is the
gayatri, for supporting ^ the day.
1 SV. 1. 469=RS. tx, 65. 10-12=SV. II. 153 156.
2 A pun on dhard . dhrtyai.
*
2. Containing the word ‘
bull ^ they are, by their characteristic,
tristubhs^, for this day is a tristubh-day.
1 Cp. X. 6. 2.
*
3. (The verses beginning) :
‘
Being clarified, o Soma, by the stream
(dhard) ’ are for propping
1 For the verses see note 2 on VI 1. 5. 11.
2 See note 2 on § 1.
4,5. (The verses beginning): The red bull, roaring unto the
cows* ^ containing (the word) ‘
bull,’ are tristubhs by their characteris-
tic (and) they are lucky ones ;
this second day. forsooth, is combined
with the bull, it is indra-like and of tristubh-nature ;
this (day) he there-
by addresses
1 SV. II. 166.157=RS. IX. 97. 13-14 (a var. reading in 13).
2 See notes 1 and 2 on XL 6. 3.
—
XI. 7. 3. XI. 8. 10 263
6. There is the gayatra (-chant); the brahmana of the gayatra
is the same
1 Cp. Vll. 1. 1 sqq.
7. There is the yauktasva ^
1 Gram. XII. 2. 30 on SV. [. 469, tho first of the two given by the gana, see
note 1 on § 8 (end).
8. Yuktasva of the Angiras clan exchanged two young ones
immediately after their birth ;
from him the veda went forth ;
(in order
to recover it) he underwent austerities and saw this yauktasva
(-saman) (and lauded with it) To him the veda returned. That,
forsooth, he had desired then (when he underwent austerities). The
yauktasva is a wish -granting chant. He (who applies it) obtains (the
fulfilment of) his wish
1 apparently shortened and by consequence incomprehensible. It
This tale is
is made by the Jaim. br. (111. 23, see das Jaim. br. in Auswahl, no. 171):
clearer
‘
Vdsistha was the house -chaplain (the purohUa) of Sudas Paijavana, the king of the
Iksvakus (op. 8ahkh. ^rs. XVI. 11. 14 and Ait. br. Vlll. 21. 11). This Sudas
Paijavana entrusted his mares to Vasistha just as they use to entrust (their pos-
sessions) to a purohita. Now, Vasistha, going out after booty {sani, cp. note
1 on XI. 5. 22), said to his younger brother Yuktasva Mayest thou be the :
‘
surveyor of these (mares) that are to l>e kept by us’. Yuktasva exchanged
the young ones that were born of the king’s mares (with those that belonged to
himself) : away for himself, tho bad ones he drove
the beautiful ones he drove
amongst the king’s mares. Thereupon they perceived that he had exchanged the
young animals that had been born, and they drove him away, saying Thou art a :
‘
thief, thou art a non-seer He wished May 1 obtain faith, may they invite me
’, :
*
(again to the participation in the sacrifices).’ He saw this chant and practised it
in chanting. He undertook (f.e., chanted) as finale (the words) :
'
o i jvara.*
Thereupon he found faith and was invited.’ The nidhana of the first yauktS^va
in the recensiiai of the Kauthumas (see SV. ed. Calcutta, vol. 11, page 13) is equally
2 3 2
o i I
jvara a.
9. There are the two ayaaya (chants) h
1 The aidam and the trinidhanam: gram. XLV. 1. 25 and 28, both chanted on
SV. I. 511 =SV. 11. 25-26.
10. Ayasya of the Angiras*clan had eaten food of the Adityas,
who had been initiated (by the diksa) ;
he was (consequently) afflicted
by sickness he undertook austerities and saw these two samans; by
means of these he drove away the sickness. He who applies in chant-
ing the two ayasya (samans) drives away sickness.
;
264 THE BBIHMANA of TWENTY FIVE CHAPTERS.
1 Read taih 4ug archat. — Apparently Ayasya himself was not initiated, not a
dik^ita, cp. Ap. drs. X. 16. 16 :
‘ one should not wear the garment of one initiated
neither mention his faults nor eat his food.* In the Jaim. hr. (III. 187* 188) a
different cause is given for the origin of these sSmans. Here the well-known tale
is and the Angirases, who wish to reach before each other
related of the Adityas
the world of heaven. The Angirases prepare a svahsutya and send one of them
Agni, as their messenger to the Adityas. Upon receiving the invitation from the
Angirases to act as their officiating priests, the Adityas invent an adyasutya, a
sadyaskri sacrifice, and the Angirases are won over by them : Agni as their Hotr,
Qaus as their Adhvaryu, B^haspati as their Udgfttr, and Ayasya as their Brahman
(cp. Kaus. br. XXX. 6). Having given as sacrificial fee to Ayfisya, their Brahman,
the sum in the form of a white horse purveyed with a horse-bridle, they went to
heaven, the Angirases being left behind. But Ayasya having accepted a gift that
either was equal to himself or better than himself, decayed {so 'ydsyah sadjr^av
dtmana}* [read probably sadr^am vatmanah] dreydifisam vd pratigrhya vyahhramsaia).
He wished :
‘
May I be restored’ {sam dtmdnarp srimya) and saw this saman; by
means of it he rehabilitated himself.’ Cp. also below* XIV. 3. 22.
11. From these worlds (once upon a time) the rain retired; by
means of the two ayasya(saman)s Ayasya caused it to fall. He who
in chanting applies the two ayasya (saman)8 causes the rain to fall.
12. It was the food, forsooth, that thereby retired from these
Worlds : by means of the two ayasya (8aman)s Ayasya caused it to fall ^
He who in lauding applies the two ayasya (saman)8, causes food to fall.
1 By the absence of rain the herbs did not grow, the falling of the rain caused
the food to reappear.
13. There is the vasistha (saman) ^ (the chant of Vasistha).
1 The ihavad vdsiatham {avdram) is probably gram. XV. 2. 6 (on SV. i. 526, see
SV. ed. Calcutta, vol. II, page 116).
14. Vasistha, the son of Vidu, having lauded with this (saman),
straightway beheld the world of heaven ;
(so it is) for beholding the
world of heaven. He who applies it in lauding falls not from the world
of heaven. — The stoma (has been given) ^
1 Cp. XI. 6. 10, and XI. 11. 14.
XI. 9.
(The prstha-lauds of the second day.)
1. (The verses beginning): 'For thee we hair^ are through (the
word) ‘
thee ’
* the characteristic of the brhat, for this day is a brbat-
day.
—
XI. 8 11 .— XI. 10
. . 1. 266
1 SV. I. 234=»S. VI. 48. 1-2=SV. 11. 159 160.
2 Being the accusative, which is the feature of the second 'day (X. 7. 1).
2. ‘Towards him, of good gifts’^; by means of the former (the
first) day they yoke (t.e., begin the sacrifice or the ten -day rite), by
means of this (day) they go forward.
1 SV. I. 236=.?,S. vni. 49. 1.2=:SV. XL 161 162.
3. ‘
Thee the men but yesterday ’
^ : the present (day) and the
(day of) yesterday they (thereby) undertake together, for preventing
the two-day-period from slipping asunder.
1 SV. 1. 302=RS. VIII. 99. 1-2 (var. r.)=SV. IT. 163-164.
4. There is the brhat ^
;
the brhat, forsooth, is the summit, the
second day is the summit ;
from the summit unto the summit they step
1 See note 3 on VII. 6. 11.
2 Cp. the expression II. 1. 3.
5. There is the syaita ^ (and thereby) a wedding of the two
samans^ : for the continuity of the sacrifice.
1 See note 1 on VI 1. 10. 2.
2 The 4yaita of this day and the naudhasa of the preceding day, cp. VII. 10.
1-3.
6. There is the madhucchandasa ^
;
a saman, being of Rsi-descent
is fit for reaching the world of heaven. He who applies it in lauding,
does not fall from the world of heaven.
1 Gram. Vlll. 1. 23 composed on SV. I. 302=SV. 11. 163—164.
2 Cp. XL 5. 22. From the Jaiin. br. (HI. 27) we learn that this saman was
seen by Madhucchandas, the son of Vi^vamitra, who by means of it became the
first, the principal, and possessed of priestly lustre.
7. It is of ascending ida \ for so is the characteristic of this day.
The stoma (has been given)
1 See note 2 on X. 11. 1.
2 Op. XI. 6. 10, and XI. 11. 14.
XI. 10.
(The arbhava-pavamana-laud of the
second day.)
1. ‘The intoxication (mada) desirable for thee'^ is the gayatrl
(-verse).
1 SV. 1. 470=:^tS. IX. 61. 19-21 ==SV. II. 166-167.
266 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. Intoxicating (madavat), rich in sap is the afternoon-service (or
the third pressing) ;
he (thereby) puts (in it) intoxication and sap^
1 This § is found also in XI. 5. XTV. 11. 1, XV. 11. 1.
3. '
Be clarified as the most sweet’ ^ : for they are clarified, as it
were, by this day; ‘as the most sweet/ honey {inadhu). forsooth, is
food ;
he thereby puts food into the Sacrificer.
1 SV. I. 578=RS. IX. 108. l.2=SV. 11. 42-43.
4. ‘
Unto Indra this soma ’
^ : for retaining valour and strength.
1 S V, 1. 566=RS. rx. 106. 1-3=SV. 11. 44-46 (var. r.).
5. (The verses beginning): ‘This Pusan, Rayi, Bhaga
S being ’
anustubhs, are, by their characteristic, tristubhs^, for this day is a
tristubh-day.
1 SV. I. 546=RS. TX. 101. 7 -0=rSV. II. 168-170.
2 Because of the word rayi, cp. X. 6. 2.
6. (The verses beginning) :
‘
The conspicuous hull of the prayers is
clarified,’^ being jagatis, are, by their characteristic, tristubhs^; for
this day is a tristubh-day.
1 SV. 1. 659=98. IX. 86. 19-2l = SV. 11. 171-17:1 (with var. read.).
2 By the word vrsan, cp. X. 6. 2.
7. There is the gayatra (chant) ;
the brahmana of the gayatra is
the same h
1 Cp. Vll. 1. l sqq.
10.
8. There is the havismata (-saman) (the cliantof Havismat) h
1 Cram. IV. 1. 19 (the second of the two composed on SV. T. 1:18).
9. Havismat and Haviskrt belonged to the Angiras-clan : on the
second day Havismat prospered, on the ninth Haviskrt ^
1 By means of the two samans seen and applied by them on these days, cp.
XV. 5, 17, see also TS. VII. 1. 4. I ; according to the Jaim. br. (III. 28) Havismat
and Haviskrt were two Angirases who were left behind when the Angirases
ascended to heaven.By these samans they reached likewise the world of heaven.
(By the words) :
‘
This one is possessed of oblations ’
{havismat) ^
he announces to the Gods that the day has been produced (‘ is at hand ’),
that the soma has been produced, and for his (the Sacrificer's) benefit he
by means of the saman invokes a blessing; for the saman is a true
blessing.
—
XI. 10 . 2 . XI. 10 . 14 . 267
1 This apparently is an allusion to the last word (stobha) annected to the
21 3 1111
saman: haviamate' 2345 (see SV. ed. Calcutta, Vol. I, page 328). By adding to
the words of SV. I. 138 : ‘This great help do we then choose of the Gods, of the
mighty ones, for our benefit ’
the word havismate for him who is rich in oblations
:
‘ ’,
a blessing is invoked for the Saorificer. On the whole cp. Jaim br. TIT. 29 These :
‘
two samans are (respectively) the announcement and the declaration {proktia ca . .
niruktU ca) of the oblations, in that the havismata (-saraan) is (applied) on the
second day, they (i.e., the participants of the sattra) announce {prahuh) to the
Gods 11.
that they are possessed of oblations; in that the ha viskrta( -saman) is
applied on the ninth day, they declare (nirahuh) that they have prepared (and
offered) the oblations, for at this moment they have prepared (and offered) the
oblations.
There is the safikn ^ (the ‘ pin-chant ’), for propping the day ;
that (part of the sacrifice) which is not propped, he props by means
of the safiku (‘ the pin *).
1 Gram. XVII. 2. 18 composed on SV. I. 581.
12. They call it (this saman) also the .sidantlya ;
by means of it Pra-
japati went upright to these worlds^ ;
because he went {astdat). there-
fore, it is called sidantiya. He who applies this (chant) in lauding
upright to these worlds.
goes14.
1 ? urdhva imamllokan aaidat. More comprehensible is the Jaim. br. III. 30 :
‘
d’he Gods wished :
‘
may we gain a seat {atdema) in the world of heaven etc.
13. There is the sujntoa (-saman)
1 Gram. XVII. 1. 26, composed on 8V. I. 572 (see 8V. ed. Calcutta, Vol. II,
page 214) gram. XVII. 1. 27 is likewise sujnana, but it must be a nidhonavat
;
sarna*
A (saman) containing (the word) svar ^
(' heaven ’) is the charac-
teristic of the rathantara^, a (saman) with (the word) svar as finale is
the characteristic of the brhat
1 The saman as given in the gramegeyagana contains no avar, but the verses
on which it is chanted, have it (SV. II. 44 : Srua^e jdtdaa indavah avarvidah).
Moreover, the Sutrakara (Laty. VII. 10. 1 sqq.) teaches that for upd (thus ends
the sujnSna in the gana) may be substituted other nidhanas, and he says this
expressly about the sujnana (l.c. 7.). For an analogous case cp. IX. 6. 1, XII.
9. 19.
2 Which contains the word svardriam (SV. I. 233, IL 30).
2 Because the byhat is the sky, the heaven.
268 THE BBXHMANA of TWENTY FIVE GHAPTBRS.
15. It has the word svar as finale, for so is the characteristic of
this day
1 Which is bahirnidhan-am, see X. 10, 1.
16. In (chanting) these two (sftmans) (sanku and sujfitoa) they
push near two boats, for reaching the world of heaven
1 The twelve- day rite is again compared to a voyage over the water. — About
the origin of the sujfiSna the Jaim. hr. (III. 31, see Auswahl No. 172) has
the following interesting The Asuras sought to slay the Gods, ever
tale :
‘
changing themselves, by entering among the Gods in that appearance which belong-
ed to the Gods (by disguising themselves as Gods). Those of the Gods, who kept
studying in the forest, they sought to slay by assuming the form of the Gods who
were in the village, and those (of the Gods) who were in the village, they sought to
slayby assuming the form of those (of the Gods), who kept themselves studying the
veda in the forest. In this manner continually changing themselves, they sought
to slay them. The Gods perceived this. They said (among themselves) ;
* Let us
think out a question to be answered ’ (a kind of password). They thought out a
question to be answered :
‘
When anybody comes near and we ask him Unto:
‘
whom dost thou come ? ’
ho (the person asked) must answer ;
‘ Unto Tndra do I
come’ (cp. the opening words of the veda-verse, on which the sujnana is chanted,
XI, 10, 4). whenever anybody came near and they asked him; ‘Unto whom
So,
dost thou come ? he (viz.^ that of the Gods to whom the question was addressed)
’
answered Unto Indra do T come and then they said
:
* Thou art well recog- :
*
nised (aujfidna) . . but whosoever, being asked, did not respond, him they slew ’.
17. There is the gaurivita. The brahmana of the gaurivita is the
earned
1 Cp. XI. 5. 13 sqq,
18. There is the krauiica (-saman)
Gram. XVT. 1. 16 (13 and 14 also are kraunca, but the
1 last of the three is
required as it must be aidam) composed on SV. I. 646.
19. The kraunca is the voice, the twelve-day rite is the voice ;
so
they chant the voice (the kraunca) in the voice (the twelve-day rite),
for the prevalence of the sacrifice
About the kraunca, wo read in the Jaim. br. (III. 32, Auswahl No.
'
173) :Kruno of the Angiras-olan obtained a day that was Uya^ as it were
*
(the word must have the same meaning as eaya of our Brahmana XIII. 9. 11,
XIII. 11. 20) Isya^ as it were, is this second day
;
therefore, the krauhoa is ;
applied on the second day. There was (then) only one single day. This Kruno
of the Angiras-olan desired: ‘May I form a (second) day out of the (now only
existent) day. He saw this saman and practised it in lauding. Thereupon, he
formed a (second) day out of the (single) day.. .It is this day, forsooth, that the
XI. 10. 15.—XI. 11. 3. 269
Angiras Krunc by drinking discriminates. As to the usual saying :
‘ the Kruilo (or
curlew) discriminates the milk, in drinking \ it is not the curlew that discriminates
(the milk from the water), but it is the Angiras Krufic who in drinking discrimi-
nates the (second) day from the (only existent) day Cp. Vaj. Samh. XIX. 73 ;
adbhyal} kslram vyapibat krufih afigiraao dhiya.
20. There is the yama (saman) (the chant of Yama)
1 GrSm. XVI. 2.18 composed on SV. I. 557 ; there are many yamasamans,
but this one is, as it must be, svdra (ed. Calc. Vol. II, page, 181).
21. By means of this (saman), Yama obtained the unassailable
sovereignty over yonder world. He who in landing uses the chant of
Yama, obtains the unassailable sovereignty over yonder world.
22. By means of this (saman) Yarn! brought Yama to the world of
heaven ^
;
(so it is) for beholding the world of heaven. He who in
lauding applies (it), does not fall from the world of heaven. —The stoma
(has been given)
1 The myth of Yama who died first and left his mourning sister and wife
behind, is well known, see e.gr., Maitr. Samh. I. 5. 12 : 81. 2.
- 8ee note 3 on XT. 7. 8.
XL IL
(The uktha-lauds of the second day.)
1. (The verses beginning:) ‘Come hither, I will gladly sing to
thee
'
^ contain (the words) ‘
come hither ' : for calling near the third
day, and for the sake of connection.
1 SV. 1. 7=RS. VI. 16. 16-18=SV. II. 55-57.
2. That part of the sacrifice, which consists of the uktha(laud)8,
is a cutting, as it were ^
;
that it contains (the word) ‘
hither ’
is for the
sake of congruence.
^ It is a separate piece in so far as it follows on the agnistoma-saman, which
ends the normal jyotistoma.
2 The preposition a in ehi^ first word of SV. I. 7.
3. (The verses beginning:) ‘For thus art thou a hero ’
^ are
(verses) saying the same *: ‘
let it tlius be here \
1 SV. I. 232=RS. VIII. 92. 28-30=SV. 11. 174-176.
2 By the word evd (‘ thus ’), which occurs in several of the verse-quarters.
270 THE BRAHMANA of TWENTY FIVE CHAPTERS.
4. (The verses) ‘All (songs) have caused Indra to grow^*, for
;
they^ throve at that time; by means of this (verse) they make the
Sacrificer thrive.
1 SV. I. 343=©S. I. 11. l-3=SV. II. 177-179.
2 The Gods, according to Say ana ; cp. XII. 12. 2. For this expression the
Jaim. hr. has only : vrddharfi hy etad ahar yad hdrhatam,
5 . There is the sakamai^va (saman) ^ : in order to conquer the
ukthas, in order to stride on them.
1 See note 2 on VIIT. 8. 4 (chanted her© on the same verses).
6. For by means of this (saman) they, at the beginning, conquered
the ukthas and strode on them
1 As set forth in VIII. 8. 1-5.
7. There is the amahlyava(-8anian) ;
a success (or *
arranging ’
?)
and food are brought about in (verses! which say the same' : ‘let it
thus be here’
1 Gram. VI. 1. 26 composed on SV. 1. 232, chanted on SV. II. 174-176
This amahlyava must be taken here because it must be nidhanavat,
2 Cp. § 3. The purport is not quit© clear.
8. This day verily expresses the nobility'; in that it is a fifteen-
fold (stoma) and the Brahman’s chant ^ is performed on gayatrl (-verses)*,
he brings in union the priesthood and the nobility : he places the
priesthood before the nobility and makes nobility and peasantry follow-
ing after (and dependent on) the priesthood.
1 As being pancada^a, cp. VI. 1. 8.
2 The fimahlyava on the gayatrTs SV. II. 174-176.
3 The paficada4a stoma is connected with nobility, thegayatri with priesthood
(VI. 1. 6), both are here taken together and thus a union of both is caused.
9. The former (the day is the priesthood
first) the second day
is the nobility*; in that the Brahman’s chant* is performed on
gayatrl (-verses! he causes the priesthood to flourish by fame, for the
gayatrl is the priesthood.
1 Because it is a gayatrl dsy and a trivrt-day, cp. VI. 1. 6, 8.
* Because it is a tristubh-day and a paheadada-day, l.c.
* See note 2 on § 8.
XI. 11. 4.—XII. 1. 2. 271
10. Therefore it (viz,^ the Brahman’s chant) is performed on (verses)
that say the same for the cause of flourishing.
1 Cp. note 2 on § 3.
11. There are the two astadarpstra (-samans)
1 Gram. IX. 1. 20 and 21 composed on SV. I. 343; both samans being aida^ it
IS not apparent from the Brahmana, which of the two is intended ; according to
the later sources it is the first ; cp. below, XII. 9. 13.
12. By means of (the stobha) : aiydhai^ Indra slew Vrtra, by
means of: aiyddau hovd^ he brought him down ;
these two samans are
victorious (and) powerful.
4 5
1 The stobha of the first astadarpstra : aiyaha i,
5r 4r r> 5
2 The stobha of i he second : aiyadau-ho' 6 vd.
13. Vigour and strength he gains by means of these two (samans).
14. Fifteen fold (fifteen versed) is the stoma; in vigour (and)
strength he thereby is firmly established. The fifteen fold (stoma) is
vigour (and) strength
5 Cp. XI. 6. 10, 11.
Twelfth Chapter.
(Prsthya six-day period of the twelve-
day-rite. )
(Third day.)
XII. 1.
(Out-of-doors-laud of the third day.)
1. (The verses beginning :)
‘
By ‘
fiercely brilliant lustre
’
' are the
opening (tristichs) of the third day,
1 Cp. note 1 on VI. 9. 24.
2. The gayatrl is ‘
fiercely brilliant the tristubh is ‘
loudly sound-
ing the jagati is ‘
mixed with milk ^ ’
(In taking this tristich as open-
ing one), he lays hold of the three characteristics*: in order that the
three-day period may not slip off.
»
272 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
^ davidyutatt^U tucd paTis^obhctnty^ kfpa j somal^ Suhra
gavaHrah , cp. notes 1-3 on VI. 9. 26. The jagatl is ‘mixed with milk
because the trtiyasavana, which is jSgata, contains the offering of the aSi/r.
A different explanation is given on VI. 9. 25.
3 The first day is gayatra, the second traistubha, the third jagata.
3. (The tristich beginning :)
‘
These soma-drops have been effused
is the corresponding one (the antistrophe).
^ Cp. note 1 on VI. 9. 13.
4. By (the word) ‘these’ Prajapati created the Gods; by ‘have
been effused’, the men; by ‘soma-drops’ the Fathers ^ To this he
thereby refers
1 So far this § is identical with VI. 9. 15.
2 ? tad eva tad abhivadati.
7,
5. And, moreover, after the former characteristic he speaks the
latter characteristic. That he speaks after the former characteristic
the latter characteristic is the reason why the corresponding tristich
is called anurupa, A son resembling himself gets he who knows this^.
1 This § is identical with XI 6. 4-6.
6. The stotriya and the anurupa are tristichs. for retaining the
breathings.
1 Cp. XT. 6. 6.
8. The tristich (beginning :) ‘The king with prayers is besought,
man, to go through the intermediate region’^
being clarified, in
has the intermediate region as its deity ;
the third day has the inter-
mediate region as its deity ^ ;
to this he thereby refers,
1 SV. II. 1 8 3, 1 8 4, 1 8 6=RS. IX. 64. 16, 18, 17.
2 a consequence of the fact that the first, or rathantara-day,
This statement is
is identified with earth, the second or brhat-day, with heaven.
a pentastich; the pankti(-verse) has five verse-
9. There is
quarters, the food is five fold * : for retaining food.
8 9 1 9 0=:RS. IX. 48. I, 2, 3, 5 4.
1 SV. II. 186, ls7, 188, 1 ,
,
2 oiyam, peyaniy khd^dyam, lehyamt cosyam, Sayana on
XII. 4. 6.
10. A tristich is the last ^
;
with which breath they start, in that
*.
they break up (finish the laud)
1 SV. II. 19l-193=RS. IX. 64. 13-16.
2 Identical with XI. 6.8, 9.
1
xn, 1. 3. —xn. 2. 7. 273
1 1. Seventeen fold (or ‘
seventeen-versed ’) is the stoma, for gaining
a firm support, for procreating
Because PrajSpati is aaptada^a,
XII. 2.
(The ajya- lauds of the third day.)
1. (The tristich beginning:) ‘
Agni is kindled by Agni ’
is the
ajya-(laud) addressed to Agni
1 SV. II. 194, 195, 196=:^S. 12. 6 , 8 , 9 .
2 The first or hotur ^jyam»
2. In view of the two former days which are kindled, he thereby
kindles the third day \
Which, at least, has the instrumental agnina for its characteristic, op. X.
7. 1.
3. (The tristich beginning:) ‘
Mitra of holy might I call for’^
is the rathantara-like (ajya- laud)® addressed to Mitra and Varuna®.
1 SV. II. 197~199=]^S. I. 2. 7-9.
2 This is explained in the next § .
3 The second ajya running parallel to the dastra of the MaitrSvaruna.
4. ‘
I call for thee’ is the characteristic of the rathantara
1 Because the verses on which the rathantara is chanted (SV. II. 30,31)
contain the words ;
*
rich in cows we call for thee’.
6. The vairupa is cryptically (equal to) the rathantara^. He
thereby displays the characteristic of the rathantara.
1 This remark is made, because, the ajyalauds being rathantara-like, we
expect also the rathantarasSman as first pfsthastotra, whilst on this day the
vairupa is used, not the rathantara. The vairupa can be identified in a sense
with the rathantara, as it is its garhha, op. Ait. br. IV. 28. 1.
6 . (The tristich beginning:) ‘For together with Indra thou art
^
seen ’
is (the ajya-laud) addressed to Indra.
1 SV. II. 200, 201, 202=1RS. 1. 6. 7 , 4 , 5 ; with this agrees A6v. VII 2. 3,
but according to ^ankh. (XIL 1. 4) ]^S. I. 6 7, 8, 9 are used. May we infer from ,
this that the uttar^ircika was known to Adval&yana, but not to ^Shkhayana ?
7, Together, as it were, (once upon a time) these worlds were
seen^; the third day has the intermediate region as its deity®; to this
he thereby alludes.
18
274 THE BRAHMANA OP TWENTY FIVE CHAPTERS.
1 Cp. VII. 10. 1.
2 Cp. note 2 on XII. 1. 8 ; in chanting on aarjih. .drkaase he (the chanter) makes
implicit mention also of the antariksa.
8. (The tristichs beginning :)
‘
These two I call for, whose ^ is the
rathantara-like (ajya-laud) addressed to Indra and Agni.
1 SV. II. 203-205=BS. VI. 60. 4-6.
9. ‘I call for ’
is the characteristic of the rathantara ^
;
the
vairupa is cryptically the rathantara ;
he thereby displays the charac-
teristic of the rathantara —The stoma (is given)^.
1 This is identical with §§ 4 and 5.
a Cp. XII. 1. 11.
XII. 3
(The midday -pavaman a - laud of the third
day.)
1. ‘
On high (ucca) born of thy plant’ ' (andhas) is the gayatrl.
1 SV. 1. 467=^18. IX. 61. 10, 12 , ll=:SV. 11. 22-24.
2. An ascent (‘containing the word ‘up’, ut), forsooth, is the
third dayS this he thereby expresses.
' As it follows, higher up, after the first two days, and cp. X. 6. 3.
3. It (the verse) contains (the word) ‘plant’, the plant, forsooth,
is the day^ ; it is the laying hold of the day.
^
Because this day is upward, and the plants grow upward ?
4. (The verses beginning :)
‘
The living somas, unto ’ (ahhi) ^
1 SV. 1. 518=:9S. IX, 107, 14-16 (var. read.)=SV. It. 206-208.
5. ‘
Unto ’
is the characteristic of the rathantara ‘ great ’
^ of the
brhat; he undertakes (‘ applies’) the characteristic of both (rathantara
and brhat) together, for this (third) day is (equal) to both these aspects
(varnja).
^ Which begins ahhi tva dura.
2 In the words of SV. IT. 207 ; raja deva rtarn bfhat.
'
^
6. ‘
Three words are uttered by the running one ’
is the charac-
teristic of the third day ^ ;
thereby he lays hold on the third day.
1 SV. I. 525=^S. IX. 97. 34-30=SV. II. 209-211.
2 Because of the word * three cp. X. 6. 3.
xn. 2. 8.—XII. 3. 15. 276
7. Being tristubhs they (these verses) are Jagatls by their charac-
teristic ^
;
for this day is a jagati-day.
^ Solely by the word ‘ three which belongs to the third day, which i^jagata.
8. There is the gayatra (-chant) ;
the brahmana of the gayatra is
the same^
1 Cp. VII. 1. 1 sqq.
9. There is the vais^mbha (-saman)
1 Gram. XIII. 1. II, composed on SV. I. 471, called also ksullakavautambham.
10. This day (once upon a time) collapsed ; by means of the
vaistambhas^ the Gods fixed (its) different (parts) {vi^stamhh) ;
that
is the cause, why they are called the vais^mbhas.
1 The plural is strange ; there are either two or one vais^mbha. The Jaim.
br. speaks of them in the dual.
11. They undertake (apply) as finale the word ‘ quarters for
propping the quarters.
o 5
1 The nidhana of this saman is : dV2S4 Sah ; cp. X. 6. 3.
12. There is the paurumadga (-saman) ^
1 Gram. I. 2. 32 composed on SV. I. 39.
13. When this day collapsed^, it was pursued by the ogres; the
Gods, by means of the paurumadga^, repelled the ogres from it. He
who in lauding uses the paurumadga, repels his evil lot.
1 Cp. § 10.
^ In the Jaim. br. (Ill 43) the saman is seen by Purumudga an Angiras, who
wished for cattle. The name of the saman there is paurumudga.
14. The Gods and the Asuras were contending The Gods by
means of the paurumadga destroyed their boroughs. Because they
destroyed (or ‘
made sink’) their boroughs {puro^ majjayan) ^ therefore
it is called paurumadga. His hurtful rival he destroys by (lauding
with) this (saman).
1 In the Jaim. br. the derivation of the name rests on the pun tad yat {dev^ :
asurSn) purve {aamudreymajjayama, tad v eva paurumudgaaya paurumudgatvam.
16. There is the gautama (-saman).
1 Gram II. 1.1; there are several gautamasamans, but see §17.
276 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
16. The brahmana of the gautama (-saman) is the same
1 See XI. 6. 22, 23.
17. It is the one which has a stobha on both sides ^ for so is the
characteristic of this day*.
^ The first verse-quarter is enclosed by the stobha ha w, see SV,, ed. Calcutta,
Vol. I, page 162.
2 See X. 9. 1 , note
18. There is the antariksa (-saman)
1 Ara^yegeyagana I. 1. 9. composed on SV. I. 239.
19. The
day has the intermediate region for its deity
third ^
;
in
the intermediate region (= on the third day) they laud with the ‘in-
termediate region’ (the antariksasaman), in order to get a firm footing*.
1 Cp. note 2 on XII. 1. 7. 8.
2 Because of the verses on which it is chanted (SV. II. 206-208), the last of
which is a virSj of two verse-quarters. On the antariksa cp. Jaim. br. III. 45 :
taayobhayatah padarfk paris^ohhayaniy antarikeasya rupam : uhhayata iva hidam
antariksaffh pariatuhdham dbhydtp lokdhhyam.
20. There is the kanva (-saman) with (the syllable) as as finale ^
3 111
1 Gram. VTI. 1. 28 composed on SV. I. 261; finale: d,'^345s.
21. (The syllable) as is the characteristic of the rathantara^, has
of the brhat^; they thereby (i.e., in chanting as as nidhana) undertake
(* apply ’) a third characteristic ; for the sake of flourishing.
1 Cp. VII. 6. 11.
2 The syllable as has three moras and the number three is the rtipa of the third
day, see X. 6.3.
’
22. There is the (chant called) ‘
the united yell of the Angirases
(angirasam sarnkroia)
1 Gram. XV. 2. 3 ;
there are on SV. I. 625 three samkroAas, but only the
third is svaram, see SV. ed. Calcutta, Vol. II, page 113 as compared with Vol. TIT,
page 430.
23. By means of this (saman), all yelling together^, the Angirases
went to the world of heaven : it is for beholding the world of heaven ;
he who in lauding uses it, falls not from the world of heaven. —The
stoma (is given) *.
•
XII. 3. 16.—XII. 4. 4. 277
1 Some of them calling loudly the etobha of one of the 8amkro6as5maiis»
others answering them with the stobha of the other, according to the Jaim. br.
III. 47 : huti4 ca ha khalu va ete admanl pratUrulU ca ho ye ho vd ha ho ify evdnend-
hgiraso
1 'hvayan hd vd o vd ity etena pratyaSrnvan.
2 See XII. 1. 11.
XII. 4.
(The prst ha-lauds of the third day.)
1. (The verses beginning:) ‘If thou hadst, o India, a hundred
heavens ^ *
contain (the word) ‘
hundred
SV. I.278=:^S. VIII. 20. 5-6=SV. II. 212-213. The plural is used, although ue
have to do with a pragatha, bec3auRe, in chanting, the two verses are made three.
2. Possessed of hundred and thousand is the characteristic of
oattle ^
;
the characteristic of cattle he retains through these (verses).
1 i.e., strongly multiplying themselves.
3. (The verses beginning:) ‘We with the soma thee ^ ’
are sato-
brhatl (verses) * ;
(in chanting on these) he steps on to a larger metre
in order not to fall down
1 SV. I. 261 =RS. VIII. 33. 1-3=SV. II. 214-216.
2 How these brhatt-verses can be designated as satobrhatis is not clear to me’
the same difficulty in XII. 4. 22, XIII. 10. 1, XVIT. 1. 11. See Nidanasutra I, 2
(end) ; bdrhatam api trcam satobrhatya ity evdcaksate yaiha vayam gha tvd sutd-
vanta iti (this is precisely the verse of this passage). On the Nidfins -passage cp.
Weber in Indisohe Studien, Vol. VIIJ, pages 45, 46.
3 From the brhatl of 36 syllables unto the satobrhati of 40 .syllables.
* By getting a larger base.
4. (There are the verses beginning:) ‘The swift one wishes to
gain victory with Purandhi as his joiner; by a song of praise I bring
unto you (d vah name) the much summoned Indra ’
^
;
the word ‘
help-
ing’ (is) contained (in them)^ ;
raised up, as it were^, is the third day ;
in that there is this word ‘
helping he thereby firmly establishes this
day.
1 SV. I. 238=PS. VII. 32. 20-2l=SV. II. 217-218.
2 As if d (the preposition) and vah (the enclitic of tvani) were equivalent to
dvad, a participle of dvati !
3 The nlpa of the third day is ' up * (wd), cp. X. 6. 3.
278 THE BRAHMAN A OF TWENTY FIVE OHAPTEBS.
5. The vairupa (-saman) of five finales^ is theprstha (
laud)^ : for
propping the quarters
1 Aranyegeyagana I. 1.3, composed on SV. I. 278, see SV. ed. Calcutta, Vol.
II, page 388 ; the five finales are: di/iani, vUam^ Tiaa, a^vd H4umati, it idd.
The first or hotuh prsthastotra.
The four quarters and the zenith (five nidhanaa !). Where these midhanas
m chanting are to be produced, is taught by the sutrakara (Laty. Vtl. 6. 15-17),
and cp. Nidanasutra III, 11 middle.
6. The pahkti has five verse-quarters ^
;
food is five fold ; for
retaining food.
1 The connection with the preceding sentence is perhaps this, that the four-
footed bfhati and aatobrhati of SV. 1 1. 212, 213 are transformed into pahktis, by
adding the nidbanas a^vd HSumatly etc.
2 Cp. note 2 on XII. 1. 9.
7. The vairupa is the quarters ’
chant, for by it he refers to the
quarters
^ By the nidhana dUamy see note 1 on § 6.
8. Further, in that it is of five finales thereby (it belongs) to the
seasons, for five in number are the seasons.
9. By the seasons and the quarters, verily, these worlds are
enveloped ^
;
in both of them he firmly establishes the Sacrificer ;
after
the firm establishment (in them) of the Sacrificer, the Udgatr, who,
knowing this, uses in lauding the vairupa, is firmly established (in
them).
^ strictly speaking, only by the quarters.
10. Tt has (the word) ‘ quarter for repelling the rival ^
^ Whom he thereby excludes from the quarters, so that he must die.
11. As finale they undertake (‘apply’): ‘the quarter, the
^
peasantry ’
: for propping the quarters.
^ The nidhana disam vUam.
12. After the (finale indicating the) quarters they undertake
(‘ apply’) the finale has ; thereby it (the chant) is brhat-likeb
^ For the nidhana of the b^hat see VII. fi. 11.
—
XII. 4 5. XII. 4. 17. 279
13.
This world (the earth) is rathantara-like, yonder world (the
sky) is brhatdike ;
by means of the characteristic of rathantara and
brhat^. he gains* both the worlds.
1 In 12 has been said only that the vairupa by its finale has is brhat like
$
but we must keep in mind that the nidhana of rathantara and brhat is reported to
have once
14. been the same (VTl. 6. 11) and, moreover, the vairupa is sprung from the
rathantara.
aparadhnoti is used here with a meaning opposed to the ordinary one.
Rathantara and brhat are the bullocks that convey the Sacri-
ficer to the Gods ;
these he yokes now ^ ; in order to reach the world of
heaven
1 Through the vairupa, the nidhana of which is equal to that of rathantara
and brhat.
15. There is the (finale) containing (the word) ‘
horse' for the
sake of procreation.
^ The nidhana a4va AUumat ^ : ‘ the mare with its foal.
16. As a frog makes at (‘ oroakes ’) ^,
so they undertake (‘pro-
duce ') the finale : for the sake of unimpaired vigour.
^ Perhaps this means (cp. ‘for the sake of unimpaired vigour ’)
‘
with equal
strength, with unexhausted strength of tone’. About this passage the Nidanasutra
17.
(TIT 11) remarks: atha vairvpe vadati yatha :
manduka at karoty evam nidhanam
upayantlti ; kasyedam hrdhmanaih sydd iti ? krtd rdlha atari dakrtd hdrhatlti kautaaa^
tad idam akrtakdram brdhmanam ardheddbrdhmanailfi sydd iti; paUcamedeyam
pratydhrtd hhavatlti gautamas^ tdm pnrokslkrtydbhivydhareyur, evarn par\came 'hany
aydtaydmd bhavaclti ; tad apy evam brdhinanam bhavaly : aydtaydmatdyd iti ; tatra
kah parokalbh&va ity : dkdratakdrau vd kuryur ikdranakdrau vaivarn ekavarnavi-
kdra, ikdram tv evdyikdrlkuryur, etasmin paroksihhdva upalabhyata iti. The corres-
ponding passage of the Jaira. br. (ITT 49) runs; aa yathd mariddka it kurydd
evam artet kuryat, Lena paficamam ahar aydtaydma kriyate.
There are twelve characteristics (in the vairupa) ^
;
the year
consists of twelve months; in the year he (by these) is firmly estab-
lished.
1 I read : dvdda^a vai rupdni but it is difficult to explain which parts of the
s&man our author has w© read dvddaSa vairupdni bhavanti^
in mind. If the sons©
is: ‘there are twelve vairupasamans.’ To this interpretation seems to point
the NidSnasutra (TIL 11): atha khalv aha: dvdda^a vairupdni hhavantlti ; kasye-
darp brdhmanafh aydd iti ? aamvataarahrdhmanam ity dhuh : samvatsare dvdda^a
krtvo holradma bhavati. The Anupadasutra, on the other side, seems to favour my
explanation, but the text is too corrupt for citation.
280 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
18. Multiform is the year multiform is food (so it serves) for
retaining food.
1 By its twelve months, its twenty-four half-months, its live (or six) seasons.
2 As consisting of rice, barley, etc.
19. The great vais^mbha (-sAman^) is the Brahman’s chant ^ : for
retaining food ^
1 Gram. VII. 1. 31, composed on SV. I. 261.
2 Or third pystha-Iaud.
2 See the next §.
20. When a person eats food, then he is internally supported
(visiabdka),
21. The (word) ‘ quarters *
they undertake (‘ apply ’) as finale ^ : for
propping the quarters.
1 The nidhana (see SV. ed. Calcutta, vol. I. page 542) is : di 234 sdh.
22. They chant (it) on satobrhatl (-verses)^, for counterpoising the
two preceding days
1 Cp. note 2 on XII. 4. 3.
2 On the fii*8t two days the Brahman’s saman is chanted on brhati veDses, here
on quasi- satobrhatis; here, then, it is ohanted on* (seemingly) larger verses.
23. The raurava (-saman) ^ is the Acohavaka’s chant
1 GrSm. XIV. 1. 35 composed on SV. I. 611, chanted on S\ . IL 217, 218
{aidam) (See SV. ed. Calcutta, Vol. II, page 70).
2 Or the fourth prstha-laud.
24. Agni, forsooth, is burning (rura) Agni is Rudra.
1 Cp. VII. 6. 10.
2 Cp. TS. VI. 3. 6. 1 : rudro vd esa yad agnih and HI- --5.
25. It is Agni who (as Rudra ?) causes the cattle to go forth from
him, from whom it goes foith, it is Agni who causes the cattle to
approach him, whom it approaches.
26. Constantly the cattle approaches him, who, knowing this, lauds
with the raurava (-saman)
1 Because this chant is the cattle, VIL 6. 8.
27. It has an idd preceded and followed by a stobha ^
;
for such
is the characteristic of the third day —The stoma (is given)®.
1 See note 3 on X. 11. 1.
2 Cp. XII. 1. 11.
XII. 4. 18.-— xn. 5. 7. 281
XII 5.
(The arbhavapavamana-laud of the third
day.)
1. (The verses beginning ‘Three voices go u p (contain) :)
^
'
the characteristic of the third day ^ ;
thereby they lay hold on the third
day.
1 8V. I. 471 =RS. IX. :i3. 4-6==SV. II. 219-221.
2 See X. 6. (by the words ut and tri),
2. Containing the words ‘
up and ’ ‘
three '
is the third day ;
this
(day) he thereby addresses.
3. (The verses beginning:) ‘Press ye (the soma), sprinkle ye
’
around ^ contain the word ‘
around ’ (pari).
1 SV. I, 580~RS. IX. 168. 7-8=SV. 11. 744-74.5.
4. The third day is the end^; these (verses) (serve) to close
(p ary apti) it.
1 Of the three-day period, when in itself constitutes a whole.
5. (There are the verses beginning) :
‘
Ye friends, be ye seated
down’^; raised up, as it were, is the third day^: by saying: ‘be ye
seated down he ’
firmly establishes the day®.
1 SV. I. 668=RS. IX. 104. l-3=SV. II. 607-509.
2 Cp. note 3 on XIT. 4. 4.
3 It is remarkable that the uttarSrcika gives these verses (507~.509) later on
and not in this context, whereas the Jaiminiyas have them, but only the first of
each pragatha, in their right place, see Jaim. Sa nh. TIL 20. 5-6, page 67 of the
edition. This inaccuracy of the diascouast’s is perhaps due to the fact, that here,
on the third day, only the first verses of each pragStha are used for the s&mans
(kakubh and usnih).
6. (The verses beginning :)
‘
The pressed out, most sweet ^
being
anustubhs, are, by their characteristic, Jagatis®, for this day is a jagatl-
day.
1 SV. I. 647=®S. IX. 101. 4-6=SV. II. 222-224.
2 Because, according to S3yana, the words most sweet point to the evening
‘ ’
service, which also is jagata and also * most sweet by the pouring out of the aMr.
'
7. (Then there are the verses beginning :)
‘
The strainer is stretch-
’
ed out for thee, o Lord of sacred lore
1 SV. I. 665=RS. IX. 83. 1-3=SV. H. 226-227 (var. read.).
:
282 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
8. Stretched ont, as it were, is this intermediate region, between
these two ^ ;
the third day has the intermediate region as deity ;
this
he thereby addresses.
1 Between heaven and earth.
2 Cp.note 2 on XII. 1. 8.
9. There is the gayatra (-saman). The brahmaim of the s^ayatra
is the same
1 VTT. 1. 1 sqq.
10. There is the pasthauha (-saman)
^ OrSm. XIIT. 1. 12, composed on SV. T. 471 ; for the identificotiou cp. § 11.
Pasthavah of the clan of the Angirases heard the voice of the
11.
fourth day^ speaking this (saman) He undertook (‘applied") the
finale hey, Voice and so this day had been expressed by him.
:
‘ ’
!
‘
i
1 The nidhana of this saman (see SV. ed. Calcutta, Vol. Tl, page 18) is ha o
j i rj 11 11
m \
o va 234o ;
as usual, the melodic interjection va is identified with mk (‘ Voice,'
• Word’). By this nidhana {ho vaki) the fourth day (the second triratra) comes to
be mystically connected with the third day (cp, note I on X. 5. 10).
2 The instrumental etena in the words etena»». .caturthaayahno mram ^mdant'nn
upaSrfiot belongs to vadantlmy the construction is analogous to that of sfu.
12. There is ‘
the chant of the Voice ’
(vacas sama)
1 GrSm. XVTT. 2. 15 composed on SV. I. 580; probably here a svararn sdma is
required.
13. The twelve-day rite is the voice ^ : in the voice (or •
during the
twelve-day rite ") they laud with the voice (the vacassaman) : for the
prevalence of the sacrifice.
1 Cp. XI. 10. 19.
14. The Niakirlyas^ (once upon a time) performed a sacrificial
session ;
know the (practice of the) third day chanting
they did not ;
this melody the Voice came drifting near to them through it (i.e ; ,
this saman) they learned the (practice of the) third day. They said
‘She forsooth, has caused us to behold the third day". This (melody)
is a (means of) beholding the third day.
1 In the Jaim. br. (III. 52) they are called nipkaryadevah, read : niskarySh ;
II. 357 occur the niskaraniyali. As SAyana derives the name niakiriya from niakara^
the name is probably niakariya.
— ;
XII. 6. 8. XII. 5. 21. 283
2 tan etat sama gayamann vag upaplavaia, SSyana interprets gayamlinan, but
gSyamand, only is right, cp. also Jaim. br. TIL 52 t&n vaksama gayamanopapl^vata,
:
15. There is the saukta (-saman) ^
1 Grflm. XVII. 1. 16, composed on SV. I. 668 (there are five i^auktasamans, but
here, as it seems, a nidhanavat sama is required).
16. 6ukti of the Angiras clan by means of this (saman) beheld
straightway the world of heaven; (so it serves) for beholding the world
of heaven. He who lauds (with it) falls not from the world of heaven.
17. There is the gaurivita (-saman)': the brahmana of the
gaurivita is the same ^
1 GrSm. V. 1. 22, composed on SV. I. 168 {avdram), chanted on SV. IT. 222-
224.
2 Cp. XT. 5. 14-20.
18. There is the melody of Tvastr’s daughters (tvastrisaman)
I Grfim. XVI. 1. 16, composed on SV. I. 547, see SV. ed. Calcutta vol. TI, page
165 ;
there are two sSmana of this name, but the madhyenidhanam sama is required
according to the Arseyakalpa the trinidhanam.
19. When India was suffering from a disease of the eyes, the
(other) beings could not cause him to sleep, (but) the daughters of
Tvastr by means of this melody brought sleep to him, for such had
been their wish at that moment.
20. Wish granting is the tvastrisaman; he (who applies it) gets
(the fulfilment of) his wish.
21. India, being afraid of Vrtra, entered a cow '. About him the
daughters of Tvastr said :
‘
Let us produce (him) By means of these
melodies® they produced him®. They perform the session sacrificial
(wishing) :
‘
Let us be (re)produced.’ They are (re)produced.
1 It is a well-known trait of the Indra-myth that after the slaying of Vrtra the
God hides himself, e.gr., in the vater, see, for instance, TS. II. 6. 3. 6, Sat. br. VTT.
4. 1. 13. For the rest, Indra is known to delight in songs: Sat. br. III. 6. 1. 24.
2 The plural because the chant of one of the many sSmans of this name is
optional (?).
2 The Jaim. br., not containing the legend of Tvastr’s daughters, has at III 19
a legend similar to the one given above in § 21 :
‘ Indra, having hurled his thunder-
bolt on Vftra, entered the cows, thinking: ‘I have missed him’; these wished:
* may we give birth to Indra’; they saw these tvaspT-semans *
(etani eamani).
Furtheron the tvastrls are designated as the cattle: paSavo vai tvaeiryali.
: .
284 THE BBAHMANA OP TWENTY FIVE CHAPTERS.
22. There is the arista (-saman)
1 Aranyegeyagana 1. 1. 11, composed on 8V. I. 565, chanted here on vSV. IL
226-227.
23. The Gods and the Asuras were contending ;
whom they slew of
the Gods, that one did not come to life again, whom (they slew) of the
Asuras, that one came to life again. The Gods performed austerities ;
they saw that aris^(-8aman) ;
thereupon whom they slew of the Gods,
that one came to life again, whom of the Asuras, that one did not
come to life again (Because they now thought :)
'
We have through
this (.saman) come out unharmed {nariaama)^ therefore it is called ’
arista (‘free from harm ’). The aris^ is applied at the end (of the
arbhava-pavamana-laud) in order to be free from harm.
I A similar legend of the reviving of the slain Gods is found in Sat. br. II. 6.
1.1: atha yan evaisam tasmint samgrame \jhnam8 tan pitryajfiena samairayanta
24. It has a triple ida ^ to support the three-day period.
3i 4 5r 6i’ Ir 5r 8
1 ho ida I
ho idd |
ho 2345 i
|
da.
^
25. The last idd they undertake, (t.e., ‘
chant ’) ‘
running *
for con-
necting the fourth day. —The stoma (is given)
1 'Swiftly’, not extended, not lengthened; the term dravantlm id 5m seems
not to have the technical meaning of dravadidx (XII. 11. 1).
2 See XIT. 1. 11.
XIT. 6.
(The uktha-lauds of the third day.)
1. (There are the verses beginning:) ‘Sing ye unto the very
’
great one
1 SV. I. 107=RS. VIT. 103. 8-9==SV. II. 228-229.
2. By (the words) ‘sing ye’ the characteristic of power is brought
about
1 According to Say ana, because mighty princes have many singers at their
court,
3. (There are the verses beginning;) ‘This intoxicating draught
’
we announce to thee ^
;
possessed of intoxicating draught, possessevl of
pith is the afternoon service; he thereby puts (into it) intoxicating
draught (and) pith.
1 SV. I, 383= RS. VIII. 15. 4-6=SV. II. 230-232.
;
XII. 5. 22.—XII. 6. 11. 285
4. (The verses beginning :)
‘
Hear thou the summons of Tirasci ^ ’
is (are) for hearing only.
5. There is the pramamhisthiya (-saman) ^
1
Gram. III. 1. 26, composed on SV.
^ I. 107 (first of the three samans of this
name, it must be svaram.)
6. By means of the pramamhisthiya, Indra hurled his thunder-
bolt on Vrtra and cast him down. One who has a rival should intro-
duce
8, the uktha (‘laud)s with the pramamhisthiya; he casts down his
rival and himself fares better.
7. There is harivarna( -saman)
Oram. X. 1. 34, composed on SV\ I. 383 (there are four samans of this
name, but the last is required, because this only has the nidhana mentioned in § 9,
see SV. ed. Calcutta. Vol. I, page 789).
9. Indra and the Asuric Namuci made an agreement :
‘
of us
two not (one) shall kill the other either by night or by day, either
with (what is) wet or (what is) dry Indra cut off his head at dawn
before sunrise with foam of water ^
;
what is at dawn before sunrise, is
neither by night nor by day, and foam of water is neither wet nor
dry. This head, a greater evil (than the unslain himself had
been) rolled after him, (calling out) :
‘
Man-slayer, thou hast cheated,
thou hast cheated !
’
Neither by verse nor by chant could he repel it
(this head)^, (but) by means of the finale of the harivarna-(saman) ^
he repelled it.
1 Perhaps the plates of the ray, the nadmsa of Kau§. sutra VIIT. 18, which
is equivalent to nadiphena this material is, it seems, used also for washing the
hands.
2 pdplyam, remarkable form instead of paplyas. Sayana connects it with
vdcam (his bhnsya is printed by error partly under § 6). The translation of
Hopkins in his paper ‘Gods and Saints of the great Brahmana’ (Transactions of
the Conn. Ac. of Arts and Sciences, Vol. XV, page 47) is partly wrong.
3 On this legend cp. Maitr. Samh. IV. 3. 4: 43. 7-13, TBr. I. 7. 1. 6-7, Sat. br.
Xll. 7.3. 1.
2 1 lUl^
4 The nidhana is : harUriyd 2345m.
10. He who lauds with the harivarna (-saman) repels, by its finale,
distress and comes to fortune (Sriyam) and energy.
11. There is the tairascya (-saman) \
1 Gram. IX. 2. 2, composed on SV. I. 346, see SV. ed. Calcutta, Vol. I, page
708 .
;
286 THE BR4HMANA OF TWENTY FIVE CHAPTERS.
12. When the Angirases went to the world of heaven, they were
pursued by Ogres. Tirascin of the Angiras clan ’
circumambulated
them slantingly^ with this (saman); because he had circumambulated
them slantingly (iiryak)^ therefore it is called tairascya. It was, for-
sooth, the bad lot that pursued them ;
this they repelled by means of
the tairascya (-saman). He who lauds with the tairascya (-saman)
repels his bad lot.
' Read yalo instead of yanlo and fimscy afigirasas tiryaii paryavaid ; yal tiryafi
paryavaii tat, ete. Against the maso. liras ry nfigirasah, the RS. (VTll 95. 4) points
to a female ahgirnsli tiraAcl.
2 Jt is not clear which is the exact kind of manoeuvre executed hy the Rsi
tlieword liryaft is taken into the text as it seems, simply to explain the origin
of the name. This is differently explained in the Jaim. hr. (ITT. 50, cp. Auswahl
No. 175); ‘The other (lods and Seers had gained the upward world, but Tiras^ci
of the Vngiras-clan {tirascir ahgirasah) wished to gain the slanting worlds
lokan), whore the waters flow, where the wind blows, where sun, moon and stars
move. Ho saw this sfiman and by lauding with it he gained those worlds.’ Fur-
ther on wo read that this same Tiraslici gained men and cattle by applying thi'i
chant. A third tale is as follows: ‘When the Gods went up to the world of
heaven, they were pursued by the Ogres. They wnshed fo repel these Ogres and
saw this chant. They made of it a god-stronghold (devapuram) and drew it acres'^
(tiryak paryanhan). By it they repelled the Ogres.*
13 The stoma is sevetiteenfold (seventeen-versed), for getting firm
support, for getting progeny.
(Fourth day.)
XIL 7.
(Out-of-doors-laud of the fourth day.)
1. (The verses beginning:) ‘Forth on thy behalf the mares,
o Pavamana '
^ are the opening (tristich) of the fourth day.
1 SV. TJ. 236, 237, 238,=:RS. VJIT. 86. 4 6 , , 5 (with var. read.)
2. Now that the three-day period has been reached (‘finished,
^
used up’), they start with the characteristic of the gayatri ‘ forth ’
is
the characteristic of the gayatri
1 The morning service as a rule, begins with gayatri versos; here are jagatls,
because the second three-day period is :
jdgatam, gayatram, traiatuhham,
2 Cp. X. 6. I.
;
XII. 6. 12.--XII. 7. 10. 287
3. The opening (tristich) is (in) jagatl (-metre): the third day
is a jayati-day : from jagati they step on to jagati.
4 If the opening (tristich) were any other (than on jagatis), there
would be an adverseness or a conformity^.
1 The idea of conformity is difficult to grasp.
5. (The verses beginning :)
‘
The pavamana (soma) has produced ^ ’
is the corresponding tristich (the antistrophe) 2
.
1 SV. 11. 239-241 r=RS. IX. 61. 16-18 (var. read.)
2 That the stotriya is on jagati, the aiiufupa on gayatri, is caused by the fact
that the author hero treats of the dvada4aha with transposed metres (vijudha-
dmdasafvjt). In the s^mndh'i-dva iasdJvi all the days ought to begin with gfiyatri
for the sfimudh'i-sadahi cp. Ar-ieyakalpa I. 9. a, page 14 of the printed text,
6 Containing (words derived from the root) jan is the fourth
day ^
;
he produces food, he produces the viraj he produces the
twenty-one-fold stoma.
1 Cp, X. 6. 4.
2 The viraj is food, and besides, the first pr^thastotra of this day is the
vairaja-saman.
7. And, moreover, after the former characteristic he thereby
speaks the latter characteristic ;
that he speaks after the former charac-
teristic the latter characteristic, is the reason why the corresponding
(tristich) is called anurupa. A son resembling to him he gets, who
knows this
1 identical with XL 6. 4, 5.
8 The stotriya and the anurupa are tristichs, for retaining the
breathings^.
1
Cp. XI 6. 6.
9. There are two hexastichs\ for propping the (six) seasons.
1 SV. IT. 242-217=:RS. IX. 41. 1-6 (var.); 8V. II. 248-253^RS. IX. 39. 1,2,
4, 3, 5, 6, (with var. read.). Whilst the verses are not indicated in the Pane
br ,
the Jaim br. treats of them at length, as it does also of the verses mentioned
1 n §
10
10 . A tristich 1
is the last; with which breath they start, in
that they break up (‘finish the laud’). — The stoma is the twenty-
one-fold (or ‘
twenty -one versed ’), for gaining a firm support. He
(thereby) gets a firm support.
1
SV. n. 2.H-2.56=5lS. IX. 65. 1-3 (var.).
;
288 THR BRAHMANA OF TWENTY FIVE CHAPTERS.
XII. 8.
(The ajya-lauds of the fourth day.)
1. (The verses begianing :)
‘
The protector of the people has been
born, the wakeful one *
are the ajya (-laud) addressed to Agni.
1 SV. II. 257, 268, 259=RS. IV. ll. 1, 6, 2.
2. Containing (words derived from the root) jan is the fourth day ;
he produces food, he produces the vira], he produces the twenty one-
fold stoma
1 Identical with XII. 7. 5.
3. (The verses beginning :)
‘
Here for both of you, o Mitra and
Varuna/^ are the brhat-like^ (ajya-laiid) addressed to Mitra and
Vanina.
1 SV. II. 260-.262=RS. II. 41. 4-6.
2 This is explained in ^ 4,
4. The vairiipa is cryptically (equal to) the brhat ^
;
he thereby
brings to light (‘ displays ’) the characteristic of the brhat.
1 Because, according to Ait. hr. IV. 28. 3, the vairupa is the garhha of the
brhat.
^
5. (The verses beginning :)
‘
Indra from the bones of Dadhyahc,’
are the tristich related to Dadhyaiic.
1 SV. II. 263-265=RS. I. 84. 13-15.
6. Dadhyafic of the Angiras clan was the chaplain of the Gods ^
the office of chaplain is the food of the brahman (the priest) ;
(so these
verses serve) for retaining food,
1 For the version of the Jaiminlyas cp. Journ. of the Amer. Or. Soc., Vol.
XVIII, page 17.
^
7. (The verses beginning :)
‘
For both of you, from this prayer/
are the (ajya-laud) addressed to Indra and Agni.
1 SV. II. 266-268=^18. VIII. 94. 1-3.
8. ‘
0 Indra and Agni, the excellent praise, as rain from a cloud,
has come forth ’ ^
— anustubh-like, forsooth, is the rain *, anustubh-like is
the fourth day ® : two united virajs he puts in for the sake of food —
The stoma (is given)®.
XII. 8. 1.— XII. 9. 6. 289
1 The second and third verse-quarters of SV. II. 266.
2 Because of a certain connection of the anustubh with vac, cp. X. 6. 10.
2 Because the anus^bh is the metre which, after the three (gayatri, tristubh,
jagati), came into existence as the fourth, Ait. br. IV. 28. 6.
^ So there are at this day two anustubhs (from the rain and the rupa of this
day) ; if from the anu^tubh the two syllables, which are day and night, are not
taken into account, there are left over two virajs (each of 30 syllables).
5 annam viraty e.gr., T Br. I. 6.3.4.
See XII, 7. 10.
XII. 9.
(The midday pavamana-laud - of
the fourth day.)
1. (The verse beginning:) ‘Be clarified, thou who accomplishest
energy’ is the gayatri : for the sake of accomplishment.
1 SV. I. 434 = Rs. TX. 2o. 1 , 3, 2=SV. IT. 269, 270, 271.
2. (The words) ‘be clarified’ are the characteristic of the brhat^,
for this day is a brhat-day.
1 The second day of the whole period, a brhat-day, begins equally with pava-
svay XI. 6, I cp, however, ib. § 2.
2 Cp. note 1 on XII. 8. 4,
3. (There is the tristich :)
‘
In thy friendship, o Soma, day by day
I take the greatest joy, o Drop ! Many difficulties, o brown one, assault
me ;
do thou pass beyond these hedges \ ’
1 SV. I. ol6=:RS. IX. 107. 19-20=SV. II, 272-273.
4. For they are passed beyond ‘
as birds, have we flown beyond
for they have flown beyond
1 They are now passed over the first three-day period.
2 Last verse -quarter of SV. II. 273.
5. (There is the tristich beginning :)
‘
Being clarified he has step*
ped upon
1 SV. I. 488=RS. IX. 40. 1-3=SV. II. 274-276.
6. Being gayatri (-verses) they (these) are tristubhs by their
characteristic ^ therefore, they are applied on the (proper) place of the
;
tristubh
1 As containing the words vi4vd (SV. II, 274. b), vrsd (275.b), rayim (276. a)
Cp. X. 6. 2.
2 The last saman oi the midday -pavamana is on tri.stubh -verses.
19
290 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. There is the gayatra (-saman). The brahmana of the gayatra
is the same
^ Cp. VIT, 1. 1, sqq.
8. There is the atharvana- (saman) with four finales \ for pro])ping
the four-day period
1 Aranyegeyagana T. 1. 23, composed oi\ SV. I. 33, liere chanted on SV. II.
13 1 j I J l 1 I 1 I
269-271 ; its four finales are : aval, sftvah, jyotih, I 2 S 4 5, see SV ed. Calcutta, Vol.
TI, page 400.
2 According to the Jaim. br. {III. 66), the Atharvans had gone to the world of^
heaven, situated above the falcon’, but here they found no firm support; they
*
saw this saman and by applying it they found a firm support in the world of heaven.
9. Of four verse-quarters is the anu.stubh, and the fourth day is
an anustubh- day b
^ And, therefore, this saman with its four finales is commendable.
10. The samans seen by the Atharvans, forsooth, are medicine '
;
he thus applies medicine.
1 Wo have apparently to think of the mnta'P^vt (the ’white magic') of the
Atharvaveda, cp. Bloomfield, the Atharvaveda (in the ‘ Orundriss der Ar. phil.’)
page S. Jaim. br (1. o.) : tad u hhemjam eva 'prayaSciitir ; atharvnbhir vai hhemjam
kurvanti.
11. There is the finale-wishing (saman) (nidhanakama)^.
^ Gram. IV. 2. 13, composed on SV. I. 152, called in Jaim. br. III. 67 nidhana-
kamam vairajam,
12. One wish (only) he acquires by any other announced finale,
but this nidhanakama (-saman) (serves) for obtaining (the fulfilment
of) all wishes.
13. There is the astadamstra (-saman).^
^ Gram. IX. 1. 20, 21 are both thus designated, cp. XI. 11. 11 ; here, according
to Sayana, the last of the two is required. According to Jaim. br. TTI. 67 it is
itrdhvelam.
14. The brahmana of the astadamstra is the same
t See XL 11. 12, 13.
15. There is the abhisava (-saman) (‘ bridle- chant ') b for support-
ing the day.
t Gram. XIV. 2. 6, composed on SV. II. 512, here chanted on TI. 272-273.
16. What is not sustained, that he sustains by means of a bridle.^
XIL 9. 7.— XII. 9. 20. 291
1 Besides the explanation ot the name as ‘ bridle’, the Jaim. hr. has also this^
that the saman was seen by Abhi^u, the son of Syava^va, who wished that the
Gods might drink of his soma.-Sayana periphrases the werd abhisn by Sahku ‘a peg*.
17. He chants it with ‘
repeated pvish^ for such is the characteris-
tic of this day
1 On anutunna and its translation see 9. 13, X. 6. 4, XJl. 10. 11. The
anutoda in this saman is the twice occurring .syllable e at the end of the prastava :
.")
r ) r
par'Uo sincatd siitam |
e |
e, see SV. ed. Calcutta, Vol. 11, page 7!).
2 See X. 6. 4.
18. There is the ahgirasa. (-saman) (chant of the Angirases) with
four finales^, for sustaining the four-day period.
t Gram. XV. 1. 18, composed on SV. 1. 518. The four nidhatias are probably
11 :{ :5 T) T)
a^iho vd; u 234 pa; u 234 pa, and cya-234 tdh, see SV. ed. Calcutta, Vol. 11,
page 98.
19. It lias (the word) svah (‘ light, heaven ’) at its back {i.e. in its
middle) for such in the characteristic of this day
1 Instead of one of the nidhanas in the middle of the saman, the word svah
must bo chanted. The ritualistic authorities arc at variance as to where exactly
:t
this svah should be put in : instead of the first or instead of the second ^7 2H4 pd ;
according to Gautama and Dhanahjayya, the second must be replaced by sn 234-
ndh (Lcity. V. 10. 8*9), cp. Nidanasutra III, 12 : atha svahprHhasydhgirasasya
nuihanayor dnupuruye vivadaate : svah purvam eke (as Laty, and
idottarely
D rally, ; for iipd may to replaced by idd) ; evam etayoh sdmantayor unupurvyam
bhavati ; iddm vayam purvam karma (as do Gautama and Dhiinaujayya), evam
anayoh samdnopdydd abhivydhdram paSydmo yathd rUjane mddhucchandaaa iti. It
is remarkable that the iihagana (see SV\ ed. Calcutta, Vol. Ill, page 520) seems
not to notice this prescript; for a similar case cp. XT. 10. 14. But a prayoga
3 3 r> 3 -ji i
consulted by me has : d 234 vd |
i 234 (Id \
a |
s?7 231 vdh |
a |
paridhldi rd 23 |
;
the a denotes antarnidhanam. So this prayoga is in accord with tho vayam of
NidSna and with Gautama and Dhananjayya. With this disposition agrees also
the Jaim. hr. (til. 69) : ta etdrn madhya-ildm upetya svar ity uparistdd updyan.
2 The connection is sought by Sayana in the fact that this day is a vairaja, has
the vairaja as hotuh prsthaatotram.
20. There is the satrasahiya (-saman) b
1 Gram. V. 1. 27, composed on SV. I. 170 the second of the two samans of ;
this name is required, because it must be svdram (SV. ed. Calcutta, Vol, I, page
387).
—
292 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
1 21. What had been (left) unconquered of (the possessions of) the
Asuras, that was conquered by the Gods by means of the satrasahiya
(-sSman). (Because they thereupon said or thought:) ‘We have con-
quered (sdh) them finally (satra), therefore, the satrasahiya is called
thus^.
Cp. Jaim. br. I. 182, see the text in *
Answahl *
No. 67.
22. He who lauds with the satrasahiya, conquers finally his rival.
23. They chant (it) on gayatri (verses), for the sake of getting
a firm support^, for (the obtainment of) priestly lustre; with which
breath they start, in that they go up (‘ finish the stotra’)^.
1 Because the gayatri has three versequarters, three feet ! So Sayana.
2 The stotra begins and ends with gayatri -verses.
24. They are gayatri (-verses) containing (the word) ‘bull’';
thereby, they do not depart from the characteristic of the tristubh.^
The stoma (is given) ^
1 gatnad indro vrm sutam, SV. II. 275. b.
2 The last saman of the midday-pavarnana-stotra ought to be chanted on
tristubh metre (Arseyakalpa, Einleitung, page XXIV). As the gayatri-versea con-
tain the characteristic of the tristubh, the word vrsayi (see X. 6. 2), this condition is
fulfilled and in a cryptic way they chant tristubhs. The reasoning of Sayana hero
seems false.
3 Cp. Xn. 7. 10.
XII. 10.
(The prst ha-lauds of the fourth day.)
1. (There are the verses the first of which is :)
‘
Drink, o Indra,
the soma, let it gladden thee ;
the soma that has been pressed for thee,
o (God) with the bay horses, by the stone, (that is) as a steed well con-
trolled (suyaia) by the arms of the presser’ ' long-drawn ;
(ayata), as it
were, is the fourth day in order to control it (yaiyai),
;
1 SV. I. 398=RS. VII. 22. 1-3 = SV. II. 277-279.
2. (The verse beginning :)
‘
The men »him who prevails in all
battles’' is an excessive jagati^; he, thereby, steps on to a larger
metre : in order not to slip down.
1 SV. I. 370=:RS. VIII. 97. 10 , 12 , 11=SV. IT. 280, 281, 282 (with var.).
2 An atijagatt with one or more verse-quarters of 13 instead of 12 syllables.
— ;
XII. 9. 21. XII. 10. 9. 293
3. A slipping down it is, as it were, if after a larger metre he
applies a smaller one. That on the fourth day an excessive Jagati is
applied, (serves) for not slipping down.
4. (There are the verses beginning ;)
‘
He, who the king of men
1 SV. 1. 273=RS. VIII. 70. 1.2=SV. II. 283-284.
5. For, at this moment they have arrived at the reign of the
voice ^
;
he causes through this (verse) the Sacrificer to come to reign.
1 This rests on the word * king for the rest, the purport is not clear ; a similar
expression XII. 11. 4; the Jaim. br. Til. 75 uses the same expression but with the
singular of the verb.
6. By means of the metres the Gods brought the sun to the world
of heaven ;
it did not hold (there) ;
by means of the finale of the
vairaja(-saman) ^ they fastened it ;
therefore, the sun shines thither-
ward and hitherward for thitherward and hitherward is the sound I
1 The finale of the vairaja, aranyegeyagana II. 1. 31, composed on SV. 1
398 (SV. ed. Calcutta, Vol. II, page 433) is I 2345 cp. above, X. 10. 1 : Inidhanam
caturtkasya {ahnah),
2 Thitherward at night, for then the stars are visible hitherward, at day, for
;
then the earth is illuminated by the rays of the sun. Here we meet with the view
of the sun, found in the Brahmanas, cp. E. Sieg, *Der Nachtweg der Sonne,' S. 7.
As being articulated in the mouth between a and u,
7. Having chanted the prastava, he applies the ‘props'^; he,
thereby, puts food into his (own) mouth, for the prelude (prastava) is
the mouth ^ of the chant.
1 The stobhas : matsva, ojah, sahah^ balam, indrah, vayah^ brhat, rtant, svah
jyotihf dadhe, each followed by hd u, see SV. ed. Calcutta l.c.
2 nmJeha meaning ‘ mouth ’
and beginning
‘
8. Ten times ^ he ‘props’; of ten syllables is the viraj, viraj-
like is food : for the obtainment of food.
I Probably the last stobha : dadhe, is not counted as vistambha.
9. Thirty times ^ he ‘ props’, for retaining more food.
^The vi^tambhas are applied in each of the three verse-quarters. For the
rest, it is remarkable that the uha (see SV. ed. Calcutta, Vol. V, page 391) does not
insert these vistambhas, but the Prayogas, consulted by me, do. On these the
author of the Nidanasiitra (III. 12) remarks: atha katame vis^ambhd iti'/ devatd ity
dhur, devatdbhih paddni vistambhdmti. tad dhur : ekdda^emd devatd, dam krtvo
vi8{ahhndtiti, dakaitdh satyamprdyd bhavanty apivd ya ete devatdntarem daia atobhde
tan viHambhdn avocat, tair devatd vistabdhd itu
. ;
294 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
10. There is the vairajasaman ;
they chant (it) on viraj -verses ^
the ‘props' are viraj-like^; united virajs he puts in, for the sake of
food.
1 8V. II. 277-279 are in viraj -metre.
Because they are ten in number.
11. He chants (it) with repeated push for impregnation’s sake;
for from the repeated push^ seed is implanted (pregnancy follows).
' See note 1 on VIII. 9. 13. The chant of ar. geya TI. 1, 31 begins with thrice
1
repeated ho iyd.
2 viz. of the penis in the vagina. — For the anutoda cp. also Xidanasiltra
III. 12 : atha vairdjam trynnntorlain eke knrvnnty (see J. Br. Ill 70 : trir anutudatl) :
evam chandaao \lhydya ili ; eatnranufodam vayam : evam dcdryavaca iti ; tervt
vdtaapraih aamddadhydd (^ he should make to agree): yadi vairajam tryanutoiams
vdtsapram api tryanutodam ; yadi eafuranutodam, vdtsapram api catnranafddam,
emm 1 va brahma) mm hhavaty : eta^aim rai vairdjam pratiethitayn iti (XII. 1 1 24-)
12. On the right thigh of the Udgatr they churn fire ^
;
for from
the right side the seed is discharged
1 Cp. VII. s. 11.
2 Because dakainafo vred yosdm upasele^ Sat. br. VI. 3. 1. 30 and cp. the other
passajzes collected by Oertel in Journ. of the Amer. Or. Society, Vol. XXAT, page
18<S.
13. When it (the stotra, the laud) is brought near (^.c announced
by the Adhvaryu), but before the ^m-sound has been made, they
churn ;
when it (the fire) has been produced, he makes the //?‘m-sound
over it.
14. Therefore, when a young (a calf) has been born, the cattle
makes the 7im-sound over it (sniffs at it) \
' Cp. Kath. XXVII. 0 : 150 4 : iasmdd gaar vatmm jdtam ahhihimkaroli
15. About this (fire), after it has been produced, they (the theologi-
ans) are in doubt ;
‘
shall we throw it into the garhapatya or into the
’ ^
agnidhra or into the ahavaniya ?
1 On the dative tasmai and the impf. amhndtlisanta cp. Introduction, Chapter
ITT § S (page XXVTII).
16. They throw it into the ahavaniya ;
for the ahavaniya is the
resting place of the Sacrificer^. He, thereby, makes his own resting
place provided with light,
^ During the sacrifice he is seated south of the ahavaniya.
XII. 10. 10.— XII. 10 22. 295
17. Possessed of light and priestly lustre is he who knows this.
18. On it he pours out a libation, for (the sake of) appeasing (it)
He pours on it a libation of clarified liquid butter {ajya), .Sjya, forsooth,
is brilliance, brilliance he thus puts into himself.
19. He pours it out with the viraj (-verse) : ‘Kindled, blaze forth,
o Agni, before us *
the viraj is food : for the obtainment of food
1 RS. VII. 1. :3 = sv. II. 72,5.
2 To §§ 12-19 refers the Siifcrakara (Laty, III. ,5. .5-12, Drohy. IX. 1. 5-15):
‘
When the stotra of the vairaja-cliant has been announced, he (the Udgatr) should
put on his thigh, lengthwise, a chip of wood and two blades of grass ;
on it he
should put crosswise the churning-apparatus, turning the (fire-) generating part
towards liimself. Then (whilst, according to Jaiin. br. III. 71, the Prastutr and
the Pratihartr keep hold of the apparatus) ho should churn thrice from right to left
on (his thigh), (with tho formula) :
‘
Bo produced along witli the gayatrl-metre ;
along with the tristubh-metre ; along with tlie jagatl-metre ;
along with the
anustubh-metre ; along with the viraj-metre,’ so, according to Gautama; with four
of these formulas, according to Dhanafijayya; with three, according to fSandilya.
Having touched the point of contact of the two churning sticks, he should smell at
his hands with the formula : ‘Thou art brilliancy, put brilliancy into me ’. Whilst
the fire is being churned (the act accompli.shed by the Udgatr is no churning
])roper, but only an imitation of the act), he should ‘ yoke ’
tho stoma. When the
fire is produced, they should chant the laud. Having caused the Sacrificer to say
his say (cp. 1. 6. 3), he should mutter over the fire :
‘
Return again with sap !
again, o Agni, with strength and life ! Protect us again from trouble. — Return
again with wealth, o Agni ;
pour forth the all-enjoying stream from all sides ’
’
(SV.
It. 1182, 1183), and then offer into it ; this has been set forth in the Brahmana {viz.
XII 10. 18, 19) ;
with (the simple word) svaha, ho .should make the second offering
’
— It is probable that this anumantrana with SV. 11. 1182, 1183 is taken from the
Jaim. br. (ITT. 71), otherwise, the verses, as they occur in the uttariireika, would
have been indicated by their prattka. Another, equally possible, conclusion would
be that at the time of the Siitrakaras the Uttarareika did not yet exist
20. The traisoka(-saman) ^ h the Brahman’s chant
^ Gram. IX. 2. 35, composed on SV. I. 370.
2 The tliird prstha-laud.
21. They chant it on excessive jagatls^, for the stepping up of this
day ;
for, indeed, they step up by this day.
I Cp. notes on § 2.
22. (The words) ‘
by day ’
they undertake (‘ apply ’) as finale^, for
repelling evil 2
. He who applies in lauding the traisoka(-saman),
repels evil
296 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 The nidhana is (cp. SV. ed. Calcutta, Vol. I, page 754) dl^34va.
2 Because day repels darkness : evil.
3 About the origin of the trai4oka the Jaim. br. (Ill, 72, see the text in
* Auswahr No. 176) preserves the following interesting tale; ‘ Kanva Narsada had
married the daughter of Akhaga, an Asura. By her he begot two sons : Tri4oka
and Nabhaka. She, being angry, returned to her relations. He went after her.
The Asuras, smearing him (his eyes) with a sticking substance, addressed liiin ;
*
Now discern the day ‘break, (and announce it to us), if thou art a (true) brahma-
na.’ The two AS vine perceived this, the A.^vins, who amongst the Gods are those
that untie the fastened. These two approached unseen (by the others) and s iid to
him : ‘The moment we will, touching the lute, pass thee, flying above thee (in the
air), thou shalt discern day-break.’ During this night they (the Asuras) leaped up
!’
again and again, (calling out) come Yoke your ploughs
: ‘ Arise ye, the day has !
But each time he said It dawns not yet, for sure.’
: Then these two (the A4vins),
‘
touching the lute, pas.sed flying above (him), and (now) he said Take ye away this :
‘
(sticking substance from my eyes), the day has come now, yoke your ploughs.’
They said Verily, this one was a brahmana, a seer.
: ‘
Here with his wife Let !
us give her to him.’ They gave herThey seek again to him. She said to him ;
‘
to slay thee in a hidden way. 1 have hoard them conversing. They will put
down for thee in the shadow (?) a golden seat do not sit down upon it!’ They ;
went away they had put down for him in the shadow a golden seat. He, not
;
taking heed, sat down on it. But, turning into stone, it entangled him. Then
his sons, Trl4oka and Nabhaka, perceived that the Asuras had entangled their
father in stone. They approached. Nabhlka uttered the wish May I cause it :
'
(the stone-seat) to-fall down.’ He saw this hymn attributed to Nabhftka* and
sang it over him. He (Kanva) became visible in it (in the seat), just as in a jewel
the jewel-string is visible. Thereupon Tri4oka uttered the wish May 1 throw it :
‘
asunder’. He sftw this saman (the trai4oka) and by means of it he caused it
to fall asunder in two parts. He (Kanva), being (still) senseless, returned to
life. He (Tri4oka) wished: ‘May he live’ and touched him, (whilst uttering the
nidhana): ‘Hey, livo’f. So ho lived, bub it was as darkness for him. He
(Tri4oka) wished ‘.May it be day to him Ho touched him (whilst muttering the
: ’.
nidhana) Hey, day* Ho wished
; ‘
May 1 make him roach the world of heaven
’.
: ‘
and (by muttering the nidhana); ‘Hoy, to heaven’ he made him reach the world
of heaven ’J.
(* To Nabhaka KSnva are attributed three sfiktas in the
Rksarohita: VUI. 39-41.)
(t The nidhana of the trai4oka in the Jaim, gana is ; o /
jiva,)
(t This tale of Kanva must have been known to the poets of
the J^ksamhita, as appears from I. 117.8, 118.7. c, d, VIIl, 5. 23.)
23. Bharadvaja\s ‘various chant’ (pr^ni)^ is the Acchavaka^s
chant 2.
XII. 10. 23.— XII. 11. 5. 297
1 Gram. I. 2. 29, composed SV. I. H7.
2 The fourth prsthastotra.
24. The Gods call food '
various/ (so it serves) for obtainment of
food.
25. It (the prsnisaraan) is idabhir aidam\ for thus is the charac-
teristic of the fourth day —The stoma (is given)
' See note 4 on X. 11. 1.
2 SeeX. 11. 1.
3 See XII. 7. 10.
XII. 11.
(The arbhava-pav am ana-laud of the
fourth day.)
1. (The verses beginning:) ‘Round (pari) the dear, the wise of
the fourth day
’
lieaven ^ contain (the word) ‘round’; is the end^;
these (verses) (serve) to close it {p a r y dptyai)
1 SV. I. 476=:RS IX. 0. 1 . 3, 2 (the Jaim, agree witli the sequence of the
m )=SV. 11. 285, 280, 287.
2 The fourth day is the last of a caturatra(!).
3 Read anto vai caturtham ahas, tasyaiiah paryaptyai, cp. XII. 5. 4.
2. (In the verses beginning;) ‘
Yes, thou, the divine’ ^ (the word)
‘
thou ’
is the characteristic of the brhat, for this day is a brhat-day.^
1 SV. I. 58:i=:RS. IX. 108. 3-4 = SV. II. 288, 289.
2 Cp. the verses, on which the brhat is chanted, which begin tvam id dhi hava-
make, and XI. 9. 1.
3. (There are the verses, the first of which is :)
‘
Soma being clari-
fied by the wave, flows through the wool of the sheep, the Pavamana,
roaring at the front of speech ’
^
5 SV. I. 572=^tS. IX. 106. 10-12=SV. II. 290-292.
4 For at this moment they have arrived at the front of speech ;
by means of this (verse) the}^ cause the Sacrificer to come to the
^
tront
1 Cp XII*: 10. 5, XII. 11. 3 and 4.
5. (The verses beginning :)
‘
By fore-conquest, from your plant ’
S
are the two viraj (verse)s for this day is a viraj-day
, ;
298 THE BRAHMANA OF TWENTY FIVE CHARTERS.
SV. I. 545=RS. IX. 101. 1-3=:S\'. IT. 47-49
- Cp. note I on VI II. 5. 7.
3 Because of its first prsthasfcotra : the vairaja-saman.
6. (There are the verses begiiiaing ;) ‘Soma is clarified, the
eiigenderer of thoughts’ ^ : the sodasin-cup, which is drawn during the
morning service^, this they engender during the afternoon-service‘s
1 SV. I. 527=RS. IX. 90. r)-7=:SV. II. 293-295.
2 See e.7. Ap. 4rs. XIV. 2. 3-4.
3 This cup is offorsd during the afternoon-service, see e.g. Ap. XI\\ 3. 1, sqq.
Tins fourth diy namely has a socla4in at the end.
7. Being tristubhs they are, by their characteristic, jagatl ( ver.se)s ^
therefore, they are applied at tlie place of the jagati (verse)s2.
1 Hecauso they contain in the last verse-quarter : atisthati vrpubho gopu janan,
features of the third day (cp. X. 0. 3), which is juqatam,
2 At the end of the arbhava-laud, cp. Arseyakalpa, Einleitung, page XXlVh
10.
8. There is the gayatra (-saman). The brahmana of the gnyati’n
is the same ^
t See VII. 1. 1 sqq.
9. There is the aurnayava (saman) (Urnayil’s chant) b
1 Gram, XIII. 1. 38, composed on SV. I. 170, the second of the two, cp. the
next following ij.
The Angirases (once upon a time) performed a sacrificial
session, and (in consequence of it) they reached and won the world of
heaven, but the path leading to the Gods they did not know^. One of
them, Kalyana of the Angiras-clan, went out (away from his fellow-
Saorificers) to study He came upon Gandharva Urnayn, who
the
was swinging amidst the Apsarases. Whenever he (Urnayu) indicated
one of these by (the words); ‘this one ’
^ ,
she desired him. He
(Urnayu) addressed him; ‘Kalyana, reached verily and won by you
(^.e. by thee and thy fellow-Sacrificers) is the world of heaven, but
the path leading to the Gods ye do not know. This chant is conducive
to the attainment of heaven. By using it in lauding ye will get to the
world of heaven. Bat do not say ;
‘
It is I who have seen it’.
1 It 13 a well-knowu theme in the Brahmanas, that the Gods got to heaven
and after them the seors knew the way to heaven, see e.g, VIIT. 5. 7.
XII. 11 6.— XII. 11. 14 299
2 Cp. note 5. 20.
1 on XV. —
Sayana road.s ahgiraso dhyayam udavrajat, and lakes
dhyayam as gerund. The text has dfigiraso ^dhyayam udavrajat, and this reading
seems to be supported by XV. 5. 20 ri^im adhyuyam udviajiiam In the Jaim. hr.
:
(III. 77) it is the Angiras Svitra who goes out to collect fuel : samiddharah parait.
“ 11 111
8 hjdm IS apparently the nidhana of the second aurnayava: 1 '3ya2M5m, the
chant-form for iyam, de.signating at the same time the saman which it concludes.
11. Kalyana returned and said (to the other Angirases) :
‘
Reached,
forsooth, and won by us is the world of heaven, but the path leading to
the Gods we do not know. This chant is conducive to the attainment
of heaven ;
by using it in lauding we will get to the world of heaven ’•
(They said :)
‘
Who is it that has told it to thee ?
’
‘
Even T myself have
seen it’ (he said). Having applied it in lauding they got to the world
of heaven, (but) Kalyana was left behind, for he had told a lie
^
He is the leper here on earth
1 Tj) the same way it is told of C-yavana that, when either the Bhrgus or the
Angirases reached heaven, he was left behind old and decrepit. Sat. br. TV. 1. 5. 1
2 Differently the Jaim. br. (ilT. 77) :
‘
He (Svitra the Angiras) became a svitra
(probably a kind of viper) : the svitms are the vipers {ahi) ;
because ho was left
behind {ahhjata)^ thence they derive their name (of ahi ) : the others are th«’
serpents*’.
12. Conducive to the attainment of heaven is this saman; he who
applies in lauding the aurnayava(-saman) shares the world of heaven,
the world of bliss.
13. There is the brhatka (-saman)
1 Gram XT. 1. 1, composed on SV. I. 401 (it is svdram).
14. It is a saman commendable by its Rsi-descent (The verses
beginning:) ‘Yes, thou’^, (serve) to obtain food; by means of (the
word) ‘Yes ’, indeed, food is given and, besides, he lifts up witli this
(saman) the sodasin (-cup)^.
t Tt is not wholly certain that this is the meaning of samZirseyena pra^astam.
Perhaps: ‘by the words of the verses themselves’. The same expression XIll. J.
19, XIV. 10. 5.
2 See § 2, above.
8 An affirmative answer is indicated by the particle hi ; see examples in
Delbruck, Altindische Syntax, page 524.
4 See note 3 on § 6.
300 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
15. There is the atisadiya (-saman) ^
I Gram. XVII. 1. 31, composed on SV. I. 572 (the last of the two, being
nidhanavat).
16. The atisadiya (-saman), forsooth, is life ^
;
(it serves) for
attaining (long) life,
1 ayuh is the normal length of human life. Perhaps this '^aman is identified
with dyusy because its name reminds of atimdayati to (set) bring across ‘ ’.
17. They undertake (‘ chant’) the finale until their breath fails
(by doing so) they reach the full space of life*.
1 They keep on chanting the nidhana as long as their breath permits.
2 This statement seems to yield a good sense only, when seen by the light of
the Jaim. br. (III. 79): ‘The creatures, created by Prajftpati, fainted away.
Prajapati touched them with this saman and they again recovered their breath,’
etc.
18. There is the nanada (-saman) ^
1 Gram. IX. 2. 13, composed on SV. 1. 352.
19. (It is) of larger repetitions; passing over the fifta day (it is
thereby) a laying hold of the sixth day ;
thereby, they lay hold of the
sixth day : for the sake of continuity^.
1 I am not at all sure about the interpretation and the meaning of this
sentence. Sayana is not very explicit. Perhaps the ‘ larger repetitions ’
are
explained by § 20. Perhaps XIII. 10. 2 may be compared.
20. Sixteen syllables ^
he takes for the prelude (prastava). More-
over, the sodasin (-cup) he thereby lifts up (for its libation)*.
1 The first sixteen syllables.
2 Cp. note 3 on XII. II. 6,
21. There is the andhigava (-saman) h
1 Gram. XVI. 1. 12, composed on SV. I. 54.5.
22. One (kind of) vira] is the verse-quarter viraj, another is the
syllabic viraj By means of the verse-quarter viraj he (in chanting on
the verses SV. II. 47-49) obtains the food from this world, from yonder
world by means of the syllabic viraj. He who in lauding applies the
andhigava (-saman), obtains the food of both these worlds.
1 See note 1 on VIII. 6. 7.
—
XII. 11. 15. XII. 12. 2. 301
23'. There is the vatsapra (-saman) ^
I (Jram. VIII. 2. 11, composed on 8V. I. 317, SV. ed. Calcutta, Vol. T, page
639; gram. VIII. 2. 9 and 10 are equally i-nidhana, and anutunna.
24. On this chant the vairaja (-sanian) is established ^
;
he who in
lauding applies the vatsapra, gets firmly established.
1 Because the vatsapra as well as tho vairaja (cp. XU. 10. 6) has the ‘
repeated
push’, the anutoda^ both are (inutunna^ cp. Laty. Vll. 7. 28-30 :
‘ Tho last words of
its (the vairaja’s) verse-quarters they should repeat four times or thrice ;
thus also
of the vatsapra of the fourth day ; but there should be agreement (i.e., if tho vairaja
is made with four, tho vatsapra also should have four anutodas) ’, and cp. the
passage cited from the Nidanasutra in note 2 on XIT. 10. 11. The Jaim. br 111.
81 remarks: vairdja^i^a ha khalu vd etad anuruptna smna.
25. Bhalandana S could not find faith
Vatsapri, tlte son of
(sraddha)] he performed austerities and saw this vatsapra(-chant).
Thereupon, he found faith. (Thinking) *
we will find faith verily,
they perform the sacrificial session ;
faith he finds.
I VatsaprT is known also from the prava ra.su tias (Ap. XXIV. 10. 16, Baudh«
pravarasfitra 53: page 465 of the Calcutta, ed. of Baudh, ^rs.). According to the
siltra of Haudhayana, his father is also Bhalandana, his son Mankila. A vai6ya
should ill his pravara proclsiim these as his r.si -ancestors ; cp. a].so TS. V. 2. 1. 6,
Maitr. Sarph. III. 2 2 : 16. 9.
26. It has (the syllable) i as finale, for such Is the characteristic of
the fourtli day h —The pavamruia-lauds finish ^ on a finale®, to support
the day. — The stoma (is given) ^ .
1 Cp. X. 10. 1.
2 The same is found Xlli. 5. 28. — Cp. §advinisa br. III. 7. 1.3, 5. The pres- —
cripts that the pavamanas finish at tho first tnratra on a chant with avara, at the
second on a chant with nidhana, at tho third on a chant with fda, seem to prevail
foi the samudiia-dvada4iXha.
2 Cp. note 1 on XII I 5. 28.
4 Cp. XIT. 7. 10.
XIT. 12.
(The uktha-lauds of the fourth day.)
'
1. (There are the verses beginning) : ‘The thriving Agni
1 SV. 1. 21 Vill. 102. 6-8^SV. IX. 296-298
2. For they throve^ at that time^ ;
by means of this (verse) they
make the Sacrificer thrive.
302 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 The Gods, at the afternoon service, when they performed the sattra, cp. XL
11. 4.
3. (There are the verses beginning) ;
‘
Thee, o incomparable one,
we ’
^
;
for at that time they got to the incomparable form (‘ manifesta-
tion') of Prajapati. To an incomparable (state) he by this (verse)
brings the Sacrificer.
1 SV. T. 408=RS. VIII. 21. l-2=rSV. If. 58-59.
4 (There are the verses beginning) :
‘
Drink thou, o Indra, this
excellent immortal gladdening soma ’
^
;
for at that time they got to the
excellency of Voice ;
by this (verse) he brings the Sacrificer to excellency,
1 SV. I. 344=^18. f. 84. 4, 6, 5 = SV. II. 299-301.
5. There is the saindhuksita (-saman)^.
1 Gram. I. 2. 1, composed on SV. I. 21 ; the first of the three saindhnksitas is
required : svaram.
6. Sindhuksit, a king-seer k being held off^ a long time (from his
realm), saw this saindhuksita (-saman). He returned (by moans of it)
(to his realm) (and) was firmly established. He who in lauding applies
the saindhuksita, returns (to his estate) (and) is firmly established.
1 The Jairn. br. (III. 82) calls him a king of the Bharatas {hharato raja),
dwelling at the Sindhii and, therefore, called Sindhuksit.
2 On the construction cp. Oertel, Disjunct use of cases, page 20.
7. There is the saubhara (-saman) ^
;
it is the sharpness (splendour)
of the brhat^
1 Gram. III. 1. 31, composed on SV. I. 109; the first of the throe samans of
this name is required : nidha/navat.
2 Cp. VIII. 8. 9.
8. Gone down, as it were, is the fourth day ^
;
by means of this
splendour of the brhat, (which is) the saubhara, he props it.
1 The preceding days have their first prsthalaud on larger verses (on brhati-
verses) than the fourth day (on viraj -versos).
9. There is the chant dear to Vasistha ^ {vasisihasya priyam).
1 Gram. IX. 1. 27, composed on SV. I. 344.
10. By means of this (saman) Vasistha won Indra's favour^; he
who in lauding applies the (saman) of Vasistha wins the favour of the
deities. — The stoma (is given)
XII. 12. 3.~XII. 18. 5. 303
1 Vasistha is the Seer who alone saw Indra before his mental eye; Indra re-
vealed to him the stomabhaga-formuhe, TS. III. 5. 2, Kath XXXVII. 17.
2 Cp. XII. 7. 10,
XII. 13.
(The sixteenth laud of the fourth day.)
Indra and the brhat (once upon a time) came together ^ The
1.
brhat surpassed Indra through one of its manifestations. Indra was
afraid of this (manifestation), lest it {viz. the brhat) should overcome
him by means of it. He (Indra) said :
‘
Let this be for thee the sodasin-
soma-feast.’ It became the sodasin ;
this (is) its origin.
1 With hostile intentions or to vie with eaoh other (?). Sixyana’s explanation
of mnifthhavata)n, based on VI. 1. 8, seems to be unacceptable.
2. In prosperity his rival is surpassed by him, who chants on two-
footed gayatrl (-verses) the brhat as sodasin.
3. The two-footed gavatri (-verses) ^ are :
‘
Unto our soma, with
the bay (steeds)
’
^ ;
on these the chant is to be held
1 The verses (see note 2) are properly gayatris with three verse-quarters, but
the last verse-quarter of each verse is a repetition of the first verse-quarter of the
first verse and so is not taken into account.
2 8V. II. 1140-1142=1^8. VIII. 03. 31-33.
3 In the ilhagana no brhat-saman on these verses is recorded, probably because
it is optional, see the following § §.
4. Indra, saying ;
*I will slay Vrtra’, resorted to Prajapati. To
him (Indra) he gave this anustiibh ^ devoid of energy ;
by means of this
(verse) he (Indra) did not vanquish (Vrtra) ;
because, being unvanquished,
he roared {vyanddnt)^ therefrom the nanada (-saman) has its name.
The nanada-sSman (gram. IX.
1 2. 13) is composed on the anustubh SV. I-
352; it is worked out ilhagana X. 1. 1, m agreement with Irseyakalpa III. 1. d
(SV. od. Calcutta, Vol. TV, page 517).— Cp. Ait. br. IV. 2. 2: nanadam solaHsama
kaitavyam ity uhulu
5. He (Indra) again resorted to him (to Prajapati). He (Pra-
japati) formed the energy of the seven Hotra(-function)s and gave it
to him
I The seven hotrds are the function.s of the Hobr, the Maitravaruna, the Brah-
manScchamsin, the Acchavaka, the Potr, the Xestr and the Xgiiidhra*
304 THE BRAHMANA of TWENTY FIVE CHAPTERS.
6. He (Indra) vanquished him (Vrtra). He who knows this,
vanquishes him whom he wishes to vanquish.
7. Theretore, they (the Chanters) chant on (verses) containing (the
word) hari'^, they (the Hotrs) recite (verses) containing (the word) liari^,
the cup (the graha) is drawn (by the Adhvaryu) with (verses) contain-
ing (the word) hari ^ ;
for, having formed the energy (haras), he had
given it to him (Prajapati to Indra).
1 SV. 1. 347 =RS. 1. 84. 1 , 3, 2=SV. 11. 378-380 ; cp. below, § 17,
2 A.4v. VI. 2. 2 prescribes RS. I. 84. 1-3; Sankh. differs, he prescribes no
harivat-verses.
3 The Adhvaryus (cp. Ap. Xl\’. 2. 12, Baudh. XVIT. 1 ; 283. 10, Katy. Xll.
5. 2) use 1. 84. 3 or (cp. TS. I. 4. 38-42) other verses, among which are RS. I. 84.
1,2. — Cp. Sat. br. 1\^ o. 3. 4: tarn vai harivatyarca grhnaU, harivatisu stuvate, hariva-
tlr anu^arhsati : mryarp. vai hara indro surdndm sapatnanam samavrnJcta, etc.
8. The aodasin has twenty one resting places, for seven priests
make vasat at the morning-service, seven at the midday -service, seven
10. afternoon-service^.
at the
1 The remark is mado with respect to § 5. For the rest, all the stotras of this-
day are twenty-one- versed.
9. It is the gaurivita (-saman)
1 Gram. V. 1. 22, composed on 8V. I. 168, chanted on SV. II. 302-304, cp. § 22.
Ait. 11.
br IV. 2. 1 : gaurivltam sola^isdma kurvlta.
Gauriviti, the son of 8akti, saw this (saman), as it was left over
from sacred lore ;
that became the gaurivita (-saman). In lauding the
sodasin with the gaurivita, they laud that which has been left over
by means of that which has been left over : it (the sodasin) includes
the day of to-morrow and is also fit for (obtaining) progeny
1 Cp. XI. 5. 14-15; with a few variants § I-IO occur also in Jaim, br. I. 203,
204,
‘He (i.e. my Udgatr?) has by means of a creeper happily
encircled the big one,’ thus (once upon a time) spoke Upoditi, the
descendant of Gopala, ‘he has applied on the ,anustubh(-part) ^ the
nanada, and has chanted the sodasin on the gaurivita( -melody ) ;
there-
by, he has got straightway to prosperity, from prosperity ^ I am not
’
deprived
:
XII. 13. 6. — XII. 13. 15. 305
1 That part of the arbhava-pavamana laud which precedes the last part (in this
case, the nanada is chanted on SV. II. 47—49, cp. Appendix 4. d on the Ar^eyakal-
pa, page 208 of the edition).
2 .sriya for iriyWi^ ablative.
3 A Vo are tempted to change all the third persons of the words uttered by
Upoditi into person singular, but, as the Jaim. br. presents equally the third
first
person, we must take as subject ‘the Udgatr.’ The parallel passage occurs twice
in the Jaim. br. (1. 204, III. 80) in these words: aupoditir ha smaha gaupdlayo :
visdlam libiijaydhhyadhad, anuHubhi nnnadam akran (or akrt)j gaurivitena sodaSi-
nam atustuvan, na na ha vai sriya {a)vapadyate ya evam
4riyd {(t)vapadya iti ;
—
veda. -For the rest, we have here an attempt to reconcile the different views
the nanada, mentioned in § 4 and the gaurivita of § 9.
12. by means of a creeper, the
He, forsooth, happily encircles,
big one, who, having applied the nanada on the anustubh('part),
chants the sodasin on the gaurivita; straightway he comes to pros-
perity, from prosperity he is not deprived.
13. On the sakvari(-verses) ^ the sodasin should be chanted by
him, who wishes :
‘
May I be possessed of a thunderbolt’ (‘ a destructive
weapon)
1 Probably SV. II. 1151-1153=RS. X. 133. 1-3 (cp. TS. II. 2. 8. 5 with ib. 1.
7. 3. 0); to the author of the Kathaka (X. 10; 136. 8 sqq.) the mahanamni-
verses are thosame as the 4akvari-verses, as it seems, cp. my note 272 on Altindi* ‘
sche Zauberei, die Wunschopfer/ page 100, and cp. Nidanasutra II. 13 : atha
khalv aha ^akvarisu sodasind staviteM ; tatraike 'tnahdndmmh pratiyantyy etah
'
.^akvaryo bhavantlty ; etd<iv eva 4akvartpravudo hhavatity apararriy etdS cddhikrid hha-
vantHL Laty. X. 2. 1 sqq. : .sakvnrisu sodaHtid stuvlteti ;
gaurwitam mahu-
ndmnlf^u sydd, rkcodana hi tatprakarayie mahdndmnyas tv eva soda^isuma .si/wr, na
;
hy etasv anyat sdmdpadyate. The Siitrakara, then, prefers to take the mahanam-
ni-versos as the chant of the sodasin. As there exists in the uhagana no gaurivita
on SV. II. 1151-1153, the author of this text seems to accept the view of the
Siitrakara.
14. The sodasin, forsooth, is a thunderbolt, the sakvari( -verses)
are a thunderbolt ;
by means of a thunderbolt he grants him a thunder-
bolt : he becomes possessed of a thunderbolt (a deadly weapon)
1 Cp. Ait. br. IV. 1. 2.
15. On anustubh( verses) ^ should he- hold the sodasin(-laud),
who wishes, May not the word (of my rival) outtalk me ’
1 Cp. § 17.
2 Jaim. br. I. 205: na mdnyd vdg ativaded iti.
20
306 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
16. The sodasin is a thunderbolt, the aniis^bh is the word ;
by
means of a thunderbolt he grants him the word ;
the word does not out-
talk him.
17. ‘The soma has been i^ressed out for thee, o Indra ’
\ on these
(verses) the laud must be held (in this case).
I The verses are recorded in note 1 on § 7.
18. On vira] (-verses)^ should he hold the sodasin-laud who wishes
food; the sodasin is a thunderbolt, food is viraj-like^; by means of a
thunderbolt he grants him food : he becomes an eater of food.
1 Cp. § 19.
Cp. IV. 8. 4.
19. ‘
Bring ye unto the great of great prosperity ’
S on these (verses)
the (sodasin-) laud should be held (in this case).
1 SV. I. 32S = RS. Vil. 31. l()-l2rrrSV. II. 1143-1145.
20. These viraj(-verse)s are of thirty-three syllables : by the
twenty-one^ of their syllables they are a support‘d, by the twelve^
they are a (means of) procreation
1 33 may be divided in to 21 -i- 12.
2 Cp. 11. 14. 3.
3 Because, according to Sayana, the young ones are born a year of 12 months
after the conception. — The Jaim. br. 1. 204 expresses the same thought more
logically : tato yany ekavimsatih pratistka satha yani dvada^a prnjananam tat,
21. He who knows this gets a firm support and gets offspring, and,
moreover, he is not deprived of the (progeny) being in the womb
1 This IS only a conjecture for rendering nantasthaydrih jiyate. The Jairn. br. I,
204 has precisely the same words, but elsewhere (II. 105) we find the following
passage: tasya {i,e. of the ekaha called abhibhu) trivrtau madhye bhavntas tra-
yastrim^dv ahhito ; brahma vai trivrt, kmtram trayastrirri.sah ; ksatrena tad ubhayato
brahma parigrhndtLy yado vai ksatrena brahma parigrhyuity atha sa tasyantasiharn y
tistfiaty ; atitisthaty antasthdmy ndnfasthdyd jiyate. My translation rests on a read-
ing antasthdyd (h).
22. Now (there are) those one-footed, three-syllabic bhurij-sakvaris :
Visnu’s metre
I This is the designation of the liturgical interpolations [iipasargas) in SV. I,
302-304 (cp. above, § 9, note 1 ); pra vaha^ harihay matir na ; navyam na, divo na
a{u)var na ; mitro nay yatir na, bhrgur na. Nidanasutra II. 12 : tasyaita (tasya
XII. 13. 16.— xn. 13. 25. 307
viz, aodadinah) rcah paftcavirMcUyakaardh paflcapaddh pancdkaarapadd navo-
pasargdksards cdditaSy traydndm paddndin trim trlny upasargdkmrdni paddntesu
bhavanti, te 'stdksarah sampadyante, parlcdksardv uttarau da.4dk8ardv ekas ; tdS
catuatrifn^adahsardh sanipadyante, na athd upasrstah kano vidydmetlUham hy
eva vayam adhimahey tathd hahvrca iti (see Kaus. br. XVII. 1. and Sankh. 6ra. V. 5.
2) ; hrdhmanenety dhus (XII. 13. 24) : catustriih^adakmrdh sadiatuto bhavatity anupa-
STStah kaniydn iti vai tad bhavaty ; athdpy ttddhriyamdnesupasargdkaaresu naivdrtho
hlyate, na vrttir dupyatyf aihapi SaSvad end anupasrstd dtharvanikd adhiyate ; Hhdpi
nidhdritdndm upasargdksardndm vadaty (XII. 13. 22) : atha vd eta ekdpadds tryaksard
vimos chando hhurijah mkvarya iti, tryaksard hy api bhurijo bhavantUi. The meaning
of these words is, on the whole, clear, only the passage na stlid upasrstah kano
vidydmeti is, to me at least, incomprehensible. The autlior’s remark that the
Atharvavedins read this hymn without the upasargas, refers to the Paippalada-
4akha (II. 7, in the Journal of the Amer. Oriental Society, Vol. XXX, page 196).
The verses do not occur in the purvarcika, but are found in the Rgveda texts, cp.
Weber, Ind. Studien, \ol. XIII. page 144, Whitney’s remark on AV. IT. 5 and
Scheftelowitz, ‘Die Apokrypha des Rgveda’, page 18.— The wpa^argras are called
vimos chandah (so also the Jaira. br. I. 205) because of Visnu’s throe renowned
steps: tripadasdmdnydt tredhd nidadhe padam ill, says the Aiiupada-sutra III. 12.
It isnoteworthy that the Aitareyins use as upasargas certain parts of the maha-
natnnl -verses, which elsewhere are called also sakvnryah, cp. note 1 on XII. 13. 13.
23. By means of these (verses) Indra slew Vrtra ;
swiftly, forsooth,
he (the Sacrificer, or the Chanter) slays by means of these (verses) his
bad lot, swiftly he fares better.
24. There are tliirty-four syllables, when they (the interpolations)
are taken up in the laud h Thirty-three in number, are the deities
Brajapati is the thirty-fourth of the deities ;
(so) they come unto Praja-
pati : so as not to be hurt.
1 SV. II 302-304 comprise : the which consist of 3x3=9 syllables,
not taken into account, five verse-quarters : of five syllables each ; 25 9 = 34.
2 Eight Vasus, eleven Rudras, twelve Adityas, Indra and the vayat-caW. Tlie
same statement Sat. br. IV. 5. 7 2, V . 1. 2. 13, 3. 4. 23.
25. They perform the sodasin-laud, whilst passing on from hand
to hand (a piece of) gold’^. His sodasin( -feast) (thereby) is provided
with light.
Cp. Laty. III. 1. 9.-11, Drahy. VII. 1. 9-11: the gold must be held in the
1
hand by those of the three Chanters, who actually chant: during the prastava in
the hand of the Frastotr, during the udgitha in the hand of the Udgatr, during the
pratihilra in the hand of the Pratihartr, during the nidhana either the Udgatr
should hold it, or all three should touch the gold. Baudh. XVTI. 3 : 235. 15 :
hiranyaih sampraddya stuvate, Jaim. br. |. 205: hiranyam sampraddyam stuvanti.
308 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
26. A black horse stands near^ (during the sodasin-laud) ;
for
presence’s sake It stands (near), blowing away (‘ scattering ’) the
dwelling place of (his) rival.
1 Cp. Laty. III. 1. 4-8, Drahy. VII. 1. 4-8 :
‘
A black horse should stand with its
head directed to the west, at the eastern door of the sadas, according to Sandilya
with its head directed to the east, at the western door, according to Dhananjayya.
If no black horse is to be got, it should be a brown one ; if such a one is not to
be got, it should be of any colour available. If no horse is to be got, it should be
a cow or a goat’. Cp. Baudh. XVII. ;{ : 285 14, Ap. XIV. 3. 3.
2 On samyeJcf^ya see note 5 on Jaim. br. in Auswahl § 77.
•27. The monosyllabic metre was the lowest one in possession of
the Gods, the heptasyllabic their highest ;
the enneasyllal)ic one was the
lowest of the A suras, the metre of fifteen syllables was their highest.
The Gods, now, and the Asuras were contending with each -other.
Prajapati, having become of anustubh-nature, took place between
them. The Gods and the Asuras called him to join them and he joined
the Gods. Thereupon the Gods throve, the Asuras perished b
1 As the Gods had now obtained a higher metre than the Asuras possessed.
This passage refers to the Anust uhh-verses mentioned in XII. 13. 7, which may be
used for the soda^in-.stutra.
28. He himself thrives, his rival perishes, who knows this.
29. By means of the monosyllablic metre the Gods took away
the metre of fifteen-syllables belonging to the Asuras ;
by means
of the disyllabic metre, the metre of fourteen syllables (belonging to
the Asuras) ;
by means of the trisyllabic metre, the metre of thirteen
syllables (of the Asuras) ;
by means of the four-syllabic metre, the metre
of twelve syllables (of the Asuras) by means of the five-syllabic metre,
;
the metre of eleven-syllables ;
by means of the six-syllabie metre, the
metre of ten syllables ;
by means of the seven-syllabic metre, the
metre of nine-syllables (of the Asuras) ;
by means of the eight syllables
(of the anustubh-metre representing Prajapati), they took away the
eight syllables (of the Asuras).
30. In this same manner he who knows thus takes away the
welfare of his rival.
The sodasin (soma-feast) is, as it were, a sacrifice (to be
31.
performed) for one who is held away (from his realm, his dominion):
weaker, as it were, were the Gods at that time, stronger the
XII. 13 26 .— XIII.
. 1 . 2 . 309
A suras ;
he who knows this, though he be weaker, takes away his rival,
though he be stronger.
32. (Muttering the verse) :
‘
Higher than whom no other is born,
he who encompasses all beings: PrajApati, being united with creatures,
is associated with the three lights^, he, the sodasin’; the Udgatr looks
down on the soma that has been drawn (by the Adhvaryus)
^ The three lights are probably the three services or savnnas of an nkthya-
ekaha : 1. out-of-doors-land and four ajya-lauds ; 2. midday -pavamana-laud and
four prstha-lauds ;
3. arbhava-pavamilna-laud, the agnistoma-laud and three
uktha-lauds; on these follows as sixteenth land the soda.4in.
2 Cp. Laty. III. 1. 1-3, Drahy. V'^II. 1. 1-3: ‘ At a soda^in soma-feast they should
take their seat (in the sadas) in the prescribed manner, and then enter the havir-
dhana-shed, whore the Udgatr should look down on the graha destined for Tndra soda-
sin, (muttering the verse) ; ‘Higher than whom’. The same should take place at
the morning-service and also at the midday- and the afternoon-service, when th('y
(the Adhvaryus) draw (at these services) the soma’. Cp. Jaim br. 1. 205, Jaim.
4rs. 15: 18. 14-19. 3, Uaudh. XVJT. 1 : 28.3. 10, Ap. XIV. 2. 4-7, Katy. XTT. 5. 2-5.
33. Provided with light is the sodasin of him who knows this.
34 The stoma is the twenty-one-fold (twenty-one-versed): for
obtaining a firm support ;
he gets a firm support
1 Cp. II. 14. 3.
Thirteenth Chapter.
{ P r s t h y a s i x - d a y period of the t w e 1 v e - d a y rite.)
(Fifth day.)
XTTI. I
(Out-ofdoors-laud of the fifth day.)
1. (The verses beginning :)
‘
Be clarified, procuring cows, procuring
wealth, procuring gold are the opening (tristich) of the fifth day.
1 SV. II. 305-307=RS. IX. 80. 39, 38, 37 (with various readings; the Jaim.
agrees with the words of RS., but has equally the reversed order).
2. Procuring cows, procuring wealth, procuring gold are the sak-
varl (-verse)s^.
^ Which form the hotuh prsthastotra-
310 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. The sakvari(-verse)s are cattle^; by means of cattle he gets
all.
1 See note 1 on XIII. 4, 13.
4. (There are the words:) ‘Thou, o Soma, procuring all, poss-
essest good men’^; he, forsooth, possesses good men, who has cattle to ;
this he thereby refers
1 SV. 11. 305. c.
5. ‘
Let these pour out on thy behalf butter and milk full of
sweetness’^: the cattle, forsooth, pours out butter and milk full of
sweetness to this he thereby refers.
;
1 SV. II. 307. c.
6. (The verses beginning :) ‘Of thee who art being clarified
’
^ are
the corresponding (tristich, the antistrophe).
^ SV. II. 308-310~RS. IX, 64. 7-1). (var. r. in 310)
7. To all (kinds of) wealth he thereby refers, for through cattle he
obtains all.
8. ‘
Thy streams have been produced ’
for produced, as it were,
are now the days
1 SV. 11, 308. b.
2 Viz. in tho preceding four.
9. And, moreover, after the former characteristic he thereby
speaks the latter characteristic ;
that he speaks after the former charac-
teristic the latter characteristic, is the reason why the corresponding
tristich is called anurilpa. A son resembling to him he gets, who
knows this. The stotriya and the anurupa are tristichs, for retaining
the vital airs \
1 This is identical with Xi. 6. 4-6.
10. There are two heptastichs for propping the metres
^ SV. II. 3I1-317^RS. IX. 24. 1, 2, 3, 5, 4 , 6, 7 (a sukta, with various read*
ings); SV. II. 318-324 IX. 20. 1-7 (a sukta;.
2 Because there are sa'pta caturuUarani chandamsi, Jaim. br. III. 86
11, There is a tetrastich for gaining firm footing.
1 SV. II. 326-328— RS. IX. 65. 1-4 (a sukta ; with var. r.).
XIII. 1. 3. — xm. 2. 6. 311
12. A tristich is the last with which breath they start, in that
breath they break up^ (‘finish the laud’). — Thrice ninefold is the
chant : for obtaining firm support, for increasing ;
for this chant is the
increased ninefold one^.
1 SV. II. 329-331 =RS. JX. 62 7-9 (var. readings).
2 Cp. note 1 on XI 6.9.
3 In having thrice the size of the trivrt.
Xlll. 2.
(The a j y a " 1 a u d s of the fifth day.)
1. (The tristich beginning :)
‘
Thy beautiful manifestations as from
.
the lightning of the rainy (cloud) is the ajya-laud addressed to Agni^
1 SV. IT. 332-334=rHS X. 91. 6, 7, 8 (with var. readings).
2 The first, or hotur ajya.
2. Cattle is a beautiful manifestation, the sakvari (-verse)s are a
beautiful manifestation; to this he thereby refers.
— ‘ of Agni, have shone forth as the coming forth of the
downs’,^ for come forth, as it were, are now the days.
1 SV. II. 332. c.
. ‘
Thy chariot (-horses) abide, as separately
’
^ : for now these
days abide, as it were.
1 SV. 11. 333. e.
4. (The tristich beginning :)
‘
For wide-extending is nows o Varu-
na (and Mitra), your help’^ is the a}ya-laud addressed to Mitra and
Varuna^. That (part) of the sacrifice, which is performed badly, is
seized by Varuna this he thereby removes in sacrificing.
;
1 SV. II. 335-^337 — RS. V. 70. 1-3 (with var. readings).
2 The second ajya-laud.
5. (The tristich beginning:) ‘Arising with power is the (ajya-
laud) addressed to Indra.
1 SV. II. 338-:il()=RS. Vlll. 76. 10-12.
6. The five seasons are a characteristic of the arising^. — (He says
the w^ords) ‘
with power ’
: with power even (and) strength they arise -
I pafica va rtava utthanasya rupam.
—
312 THE BKAHMANA OF TWENTY FIVE CHAPTERS.
* They will arise at the end of the sattra, they will finish the sacrificial session
with strength.
7. (The tristich beginning :)
‘
You both, o Indra and Agni, these
is the rathantara like ^ (ajya-laud) addressed to Indra and Agni^,
1 SV. IT. 341-343=RS. 60. 7-9.
2 The ajya, which is required at a rathantara-day, a day on which the first
prstha-laud is the rathantara, cp. the next §.
3 The fourth ajya-laud,
8. The sakvari (-verse)s are in a cryptic way the (same as the)
rathantara ^
;
he thereby displays the characteristic o£ the rathantara.
The stoma (is given)
1 Cp. Ait. br. IV. 28. 3 and above, XII. 2. 5.
2 Cp. Xlil. 1. 12.
XlII. 3.
(The midday-pavamana-laiid of the fifth day.)
1. The verses (beginning) : ‘Flow, o Soma, bright’^ are gayatrls
containing (the word) ‘
Visnu.’
1 SV. 11.503=1^8. IX. 65. 19-21=SV. II. 344-346.
2. The gayatri is the priesthood Visnu is the sacrifice : in the
priesthood he thereby establishes firmly the sacrifice.
1 Cp. VI. 1. 0.
3 (The verses beginning) Soma, being pressed by the pressers
:
‘
are the characteristic of the simas^; by means of their own characteris-
tic he makes them flourishing.
1 SV. I. .515=RS. IX. 107. 8-9:=SV. II, 347-34S.
2 This IS another name for the mahanamm- or sakvari-verses ;
the verses are
characteristio of the ^akvarls, as they contain the word ‘ cow ’ (in SV. II. 348. a, b),
the fciakvaris being identified with cattle.
4. (The verses beginning :)
‘
What bright, praiseworthy, o Soma
being gayatris, are tristubhs by their characteristic ^ ;
therefore they are
applied in the place of the tristubhs
1 SV. II. 349-351 =R8. IX 19. 1 , 3 2 (with
, var. r.)
2 Because they contain the word vrmn (in SV. IJ. 360. a), cp. X 6. 2.
s The tristubh is used at the end of the midday -pavamana.
1 —
XIII. 2. 7. XIII. 3. 12. 313
5. There is the gayatra (-saman) The brahmana of the gayatra
is the same h
1 Cp. VIIT. 1 14 sqq.
6. There is the yanva (-saman) The yanva is cattle^: for re-
taining cattle.
^ Aranyegeyagana III. 1. 11, composed on S\\ I. 198 and aranyaka-sanihit a
II. 3, 4, see SV. ed. Calcutta, Vol. II, page 267 ; in the .ilhyagana (SV. ed. ('alcutta,
Vol. V, page 394) it is T. 1. III.
2 It is not clear why the yanva is identified with cattle The Jaim, hr. (HI. 91)
records that by this saman Prajapati withheld tin* cattle that had run away.
7. He chants (it) connectedly,^ for the sake of the continuity of
the sacrifice
1 By leaving out the prastavas of the second and third verses, on which the
yanva is chanted (but there are different views!), Laly. VI. 1. 14, DrShy. XVI. I.
15. A prayoga (India office. No. 1671) has: yanve prathamayam pratiharo nasti,
yftarayoh prastavo nasti, prast'avabhavad omkarenodglthudanam api na. Differently
the JaiminTyas (br. HI. 92), who chant thrice (once in each verse) the prastava,
make once the pratlhSra and chant thrice the nidhana.
2 In order not to break the sacrifice in the midst.
8. It is of one and a half ida^, for such is the characteristic of
this day
1 1 1 1
1 The icJd is : it |
idu 2345.
2 See X. 11, 1, note 5.
9. There is the sakala (-saman)
1 Gram. ITT. 2. 27, composed on SV. I. 126^ chanted on SV. IT. 344-346 (see
§ !)•
10. By means of this (saman) Sakala on the fifth day gained a
firm support.
11. There is varsa (-saman) h
1 Gram. XIV. 1. 2, composed on SV. I. 498, chanted on the same verses (SV
ed. Calcutta, Vol. II, page 56, first of the three var^as).
12. Vrsa, the son of Jana, was the house-chaplain of Tryaruna.
Tridhatu’s son, of the Iksvaku family. This (Tryaruna) of the Iksvaku-
family, (once) riding out ^ on his chariot, destroyed (ran over) the child
(boy) of a Brahmin. He said to his chaplain :
‘
Under thy chaplainship
has such a thing happened unto me.’ He (Vrsa) by means of this melody
314 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
restored him to life : such had been his wish at that moment. Wish-
granting is the varsa-saman ;
he (who applies it in lauding) gets (the
fulfilment of) his wish
1 Read with the Leyden ms. aiknvako dhavayan, :
2 For the parallel version of the Jaiminiyas cp. Jaim. br. HI. 94 in Journal of
the Amer. Or. Society, vol. XVIIT, page 21. and ‘das Jaim. br. in Auswahl’ No.
180 ; also Byhaddevata V. 14 sqq.
13. It is of one and a half ida^, for such is the characteristic of
this day
'2
1 The nidhana is u\3234pd (according to the Jaiminiyas tl iipa) but cp.
note on IX, 6. 1.
2 See X. 11. 1.
14. There is the manava (-saman)
1 Gram. II. 1. 23, composed on SV. I. 54, chanted on SV. II. 347-348 (see
above, § 3), the second of the two.
15. By means of this (saman) Manu got offspring and multiplica-
tion; he who applies in lauding the manava (-saman), becomes procrea-
tive and is multiplied.
16. There is the anupa (-saman)
1 Gram. VII. 2. 23, composed on SV. I. 277, chanted on II. 347-348. The
first of the two samans of this name is required: svaram, and, according to the
i T) i .5
.Jaim. br. anulodavat^ beginning : aSvi aSvl.
17. By this saman Vadhryasva, the son of Anupa, reached abun-
dance of cattle. Having applied in lauding the anupa (-saman), he
reaches abundance of cattle
1 In the Jaim. br. (TIT. 97) it is Anilpa Dhitani (name uncertain !), who, being
a king, wished to become also a Seer to obtain priesthood and nobility. :
18. There is the vamra (-saman)
1 Gram. VTI. 2. 6, composed on SV. I. 268, chanted (see § 3) on SV. IT. 347-348.
There are many samans of this name, but cp. § 20.
19. It is a saman commendable by its rsi-descent The bull, the
horse or the man, whom they (people) commend (wish to praise), they
commend, saying ;
*
a good one (it is) ’
By this saman they commend
the day.
.
XIII. 3. 13.— XIII. 3 22. 315
1 Cp. XII. 11 14. According to the Jaim. hr. (III. 99) this melody was seen
by Vamra, the son of Vikhanas.
2 vama, a feeble pun on vamra !
20 It is of one and a half ida^, for such is the characteristic of
^
this day
2 T)
1 The saman ends: ?7 3234 pa, cp. note 1 on § 13.
2 SeeX. 11. 1.
21. There is the (saman) of Agni with triple finale \ for obtaining
firm footing
1 Oram. XIV 2. 20, composed on SV. I. 514, chanted on SV. 11. 347-3-18 T am
not able to point out, which parts are the throe nidhanas. According to the
5
Prayoga, the nidhanas are certain parts of words of the verses, perhaps na 234 so,
Ti 5
gr 234 vlh^ scu 234 tam, see SV. ed. Calcutta, Vol. IT, page 86.
2 According to Say ana this refers to tripods {tripadah phalakddayah)
22. Fire (Agni), having been created^, did not flame. With this
saman, Prajapati blew on it (or ; fanned it) and thereupon it did flame.
This saman, forsooth, is brilliancy and spiritual lustre. By means of
this (saman) he obtains brilliancy and spiritual lustre^.
1 Being emitted from Prajapnti’s mouth, cp VI. 1. 6
2 According to the tradition of the Jaiminlyas (br TTI. 101, see the text in
‘
Aiiswahl ’, No. 181 )
this saman, besides dgneyam trinidhanarn, is also called sakama-
6va (as such it is not designated in the Jaim. arseyahrahmana). About the origin
of this name we read the following interesting record :
‘ Kaksivat asked Priya-
medha :
‘
Who is it, who being kindled, does not flame, Priyamodha ? ’
This he did
not comprehend, and he answered: ‘Let my progeny answer this (question)’.
Now Kaksivat possessed a basket (made) of nukuli, filled with grains of priyangu
or adhikata ; of these (grains) he threw away one each year : so long was life
granted to him (i.e. as long as the grains would last). Now SakamaiSva was bom
out of Priyamedha as ninth (descendant). (Read navamah in stead of ndvamah).
He (Sakama^va) wished :
*
May 1 overcome this (difficulty), may I find a way
out : an answer (to the question addressed to my ancestor) *. He saw this saman
and chanted it over (Kaksivat). Thereupon he saw the answer He ran up to
Kaksivat. When he (Kaksivat) saw him running up to him, he said Throw ye :
‘
this basket of mine into the water : here 1 see him, who having answered, shall
overcome the difficulty of the question put by me Then he (Sakamaiva) approach-
ed him [viz. Kaksivat) and said Ho who practises a verse but not a chant, does not
:
‘
shine, being kindled, but he who practises not only a verse but also a chant,
(i.e. who knows the chant to be sung on a verse), he is kindled, he shines. This is
the answer I give thee, this (is the answer that gives thee) my father, my grand-
316 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1
father, my great-grandfather ’
he said, and cited his ancestors up to Priyamedha,
etc.
23. There is ‘
the (saman) of the young one ’ (the saisava-saman)
(Jrain XII. 2 8, composed on SV. I. 467, clianted on SV. II. 1149 351. There
are two sarnans of this name (see SV, ed Calcutta, Vol. V, page 4), but the first,
being svaram^ is required.
24. Sisu of the Angiras elan was a mantra-maker amongst the
mantra-makers; he used to address his Fathers as (‘my) sons*. To
him said his Fathers :
‘
Thou doest wrong in addressing us, who are thy
Fathers, as (thy) sons’. He answered: ‘I am, for.sooth, the Father,
] who am a mantra-maker \ They resorted to the Gods (for a decision).
The Gods said :
‘
He indeed, is the Father, who is a mantra-maker
So he triumphed then. He who in lauding applies the saisava (-saman),
triumphs
1 To this story allude Baudhayana (dh^. I. 3. 47) and Manu (II 151-153), and
cp. Harivarn^a I, 17th adhy., M.Bh. IX 51. 46 sqq
25. They chant (it) on gayatri (-verses) for obtaining firm
support and priestly lustre. With what breath they start in that
they finish.
1 Cp. § 4.
The laud begins (§ 1), and ends on gayatn- verses. — cp. Xll 9. 23.
26. They are gayatri (-verses) containing the word *
bull
’
^
;
thereby
they do not depart from the characteristic of the tristubh^. —The stoma
(is given) 'K
1 Cp. XII. 9. 24; SV. II, 350. a: vrm punana ayuth.^i
2 See note 2 on XII. 9. 24. Dayana’s explication iiere seems to be false also.
3 See XIII. 1. 12.
XIIL 4.
(The prstha-lauds of the fifth day.)
1. India wishing to slay Vrtra, resorted to Prajapati. He formed
out of the metres valour and strength and delivered it to him, saying :
^ Be able (to slay him) by means of this ’
(^ a knuhi ) ;
hence the s a kvari
(-verse)s have their name. (By means of it) he (Indra) split (Vrtra’s)
skull, properly ‘the suture of the skull’); therefore (these
verses are called also) the simas. He (Indra) mebde mahnyd ^
;
therefore
(these ver.ses are called also) the mahnyds. There was a great noise
; ; ; : ; ; ; ; ; ; ;; ;; ;
xm. 3. 23.—XIII. 4. 2. 317
(mahan gkosak) therefore (these verses are called) also the maha-
namnls,
1 This seems to be a kind of interjection, designating a certain noise. The
corresponding name in the Jaim. br. is ma\vth (from matu ?).
2. The five-footed (sakvarl- verse) supports the (five) quarters ;
the six-footed one, the (six) seasons; the seven-footed one, the (seven)
metres, the two-footed one (supports) man
1 The Sakvarl- or mahan 5mnl- verses in the samavedio recension are given in
the SV. ed. Calcutta, Vol. II, pages 371-386. Each of the three (the purumpaddni
not taken into account) is said to contain two elements : the ^akvarl-parts proper
(Sakvaram) and the not-^akvarl-parts (ctSakvaram), which are regarded as stobhas.
Each6.of the three is subdivided into eight parts.
1. the dvipada (1. vidd, ..diJo 2. vidd. ..anu 3. indram. ,.apardjitam) this
part is aAdkvaram.
2. three padas (1. Hkad . , . .abhistibhih 2. maihhia\ham, ^.maghondm ; 3. sa
nah. ..adrwo) these three padas are Sdkvardh.
3. the dhdtu (1. svaSr ndfh^uh ; 2. arhSur na Socih 3. aihSur maddya) this
part is aj^dkvaram,
4. the vataa (1. pracetana pracetayo 2, cikitvo abhi no nay a ; 3. sumnd ddhehi
no vaao), equally aSdkvaram.
the udhar {\. indra dyumndya naise; 2. indro vide tarn u atuhi 3. purtih
aavisiha Saayate) pada is Sdkvarah.
this
6. the purum (I, evdhi^akro; 2. l4ehiSakrah; 3. vcl41 hi iakrah) this part
is aSdkvaram.
7. three padas (1. rdye. . .rnjaae ; 2. tarn utaye . .dviaah. ; 3. nunarn. ..bravdvakai)
these padas are Mkvardh.
8. the adhydaa (1. dydhi piba matsva ; 2. krati4^ . . .hrhat 3. aakhd advayuh)
is aSdkvarah.
In this way the first ^akvari-verse proper is seven -footed (parts 2, 5, 7); the
first verse, for instance, runs
Hkm SiXctndm pate |
purvlndm puruvaao \
dbhia ^vam abhia\ibhih |
indro
dyumndya na ise |
rdye vdjdya vajrivah [
iaviatha vajrinn rfljaae |
marhhia^ha
vajrinn rfljaae ||
The second ^akvari-verse proper is said to be of six padas, one of its padas
{mafhhistka vajrinn rfljaae) having occurred already in the first. The third 4akvari-
verse proper is said to be of five padas, two of its padas (the twice repeated aa
nah parsad ati dviaah) having occurred already in the second. Cp. Laty. VII. 5.
9-10 : tdadfp (viz. mahdndmnindm) prathamadvitlye pade dvipadda ; trini Sdkvardni ;
dhdtuTf vataa, udhaa^ tac chdkvaram paddny ;
; puruaaa ; trini ^dkvardny^ adhydayeti
uttamd tu dvyadhydad (viz. 4uro.. .gacchati and aakhd. .advayuh). See also NidSna-
sutra III. 13 athaitdsu mahdndmnlau vipratipddayantldafh adkvaram idam aSdkva-
:
ram ity ; aSdkvarl prathamd dvipaddy ^dkvardni trini p^^dni paddni dhdtur
318 THE BBAHMANA OP TWBNTP FIVE CHAPTERS.
aSakvaraft pa^caksarah, sa em krtakrto bhavati (this dhatu is indeed missing in the
Rgvedic and the Jaiminiya recensions of the mahanamnis, but in the aranyagana
of the last mentioned dakhd it is inserted as a stobha) vatao 'Sdkvaro ^atakaara ; ;
udhah ^akvaram aa^dkaaram .puruao Adkvarali pahcdkaarah ; Sdhvardny eva trlni
'
pardni paddny ; adhydao ^Sdkvato *a(dkaarah . etenaivottafciyoh ^dkvardni cd^dk-
varam ca vyakhydtdni ; dvyadhydaottamd ^akvarl bhavati and a y
little farther: atha
khalv aha diSah pancapadd. .(Pane br. Xlll. 4. 2). .dvipadeti pratilomam vadati (or
vadanti), padata^ ced roho bhaviayatUi ; aaptapadd prathamd aakvarl, aatpadd
dvitiyd : yad dhi prathamdyd uttamam padam (viz. maihhiatha vajrinn rnjaae) tad
dvitlydydli prathamamy pragdthaaddhu pratham {?) iti ; paficapadottamdy yad dvitl-
ydyd uttamam (viz. aa nab parmd ati dviaah) tat trtlydydm prathamarp, ca dvitiyaip ca.
3. Taken as a whole laud (stotra) they (the mahanamnis) are
of double point (dvyopa^a) therefore cattle is double-horned (dvyopa^a),
t According to Say ana the stotra being twenty -seven -versed and the puru-
aapaddni being five in number (XIII. 1. 12), the whole stotra contains 32 stotriya-
verses : two more than a viraj ;
these two he declares to be the two opa^aa or
redundant stotriyas. This explanation seems to be forced and unacceptable. The
two points are rather the double adhydaa of the last mahanamni, cp. Nidanasutra
III. 13 : atha khalv aha dvyopa^dh aarhatvid bhavantlti ; kaayedam btahmanaih aydd
ity uttamdyd dvyadhydayd ity dhur, ekddhydae purve dvyadhydsottamdy taayu idam
abhinandam brdhmanam vaded iti and cp. also Jaim. br. III. 112 atha yad uttamam :
padarp upaSa eva aa ; pa^ceva dvitlya dgacchat, taamdd uttamd dvyupa^d. For the
rest, we must bear in mind that the mahanamnis are identified with cattle.
4. Two idds (are) on either side of the word atha ^ ;
therefore the
horns (are) sharper than the upper part of the head between the horns.
t The ddhar’pavt of each mahanamni -verse (see note 1 on § 2) is repeated
twice, preceded and followed by iddy and between them atha the word idd with ;
its long last syllable is longer and therefore sharper than the middle atha.
5. He chants them with the small (parts) therefore, cattle are
mixed up with smaller ones
1 upakaudra refers apparently to the a^dkvara-psLrta, which are smaller than
the ^dkvara-pavts (the dvipadda, the dhdtu or arhau, the vataa and the purusa)^ cp.
Anupadasiitra IV. 1 : upakaudra gdyatlti dvipaddihSuvataapurlaityadddhyaayopa-^
gdndt (aic 1) ; viksudra of Ait. br. V. 6. 6 (vikaudrd iva pa^avab) seems to have the
same metming as upakaudra.
2 Viz. the calves.
6. He chants them unconnectedly ^
;
therefore domestic animals
(cattle ) are unconnected^.
1 The exact meaning is not clear ,* according to 'Sayana the Sdkvara* and
a^dkvara-p&Tts are meant.
;
XIII. 4. 3. — XIII. 4. 10. 319
2 As they go about according to their inclination, according to their different
nature (Sayana).
7. He chants them being of various characteristics^; therefore
cattle is of different forms.
1 Cp. note 1 on § 6 : kmdroAakmfanam vairupyat, Anupadasutra IV. 1.
8 The waters had milk as their fluid. The Gods were afraid of
a confusion of things (of a mixture of good and bad) That he puts
water near, whilst chanting (the sakvara-stotra)^, is for keeping apart
good and bad.
1 Lest their milky nature might be changed (?).
2 Cp. VIII. 8. 2; Laty. III. 5. 13-23, Drahy. JX. 1. 14-22: ‘Having put
near (a vessel filled with) water with avakas (Blyxa octandra, a water-plant) they
should chant the mahanamnis. On whomsoever rests the (chanting of a) part of
the saman, he should (by shuttling the vessel) cause the water to produce noise.
Having made the SacriBcer say his formula {viz. Pane. br. 1. 3. 8), he should pour
It out on the astilva (the place, outside the sadas, where the out-of-doors-laud has
been held) with (the formula); ‘Unassailable art thou (fern.). Let King Soma
favour thee. Whom (fem.) the Waters, not tasted, approach, the fiakvari-
bulls that are self-willing, let these flow, let these rain, let these produce strength,
refreshment and welfare. May I obtain this ' (the unintelligible mantra is in part
a variant on Ath. S. IX. 1. 9), or with the verse :
‘ Some assemble ’ (SV. ar. samh.
III. 6), or with the verse: ‘To the ocean I send you forth’ (given in full before,
Laty. II. 1. 8, Drahy. IV. 1. 8), or with all (these mantras). The avakas they should
insert between their knees ; he who desires rain, should have them thrown on the
roof (of his dwelling), according to handily a ; in a cow-stall, one who desires cattle
in a hall, one who desires glory ; on a place for cremation, one who wishes to exer-
cise magic charm ’.
9. Separation of good and bad comes (to him) who knows this
1 This § is identical with VI. 1. 13.
^
10. It is the gayatri-track ^ with (the word) svar as nidhana for
one who desires priestly lustre; with honey it^ approaches (him) in
yonder world. It is the tristubh-track^ with (the word) aiha^ as ni-
dhana for one who desires strength ;
with clarified butter it ^ approaches
(him) in yonder world. It is the Jagati-track^ with (the word) ida * as
nidhana for one who desires cattle; with milk it® approaches (him) in
yonder world
1 ayana in the sense which it has in gavdm ayana, denoting a longer course of
sacrificial days : here the dvMa^dham ayanam. The designation gayatra, traiaiubha,
jdgata rests, as it seems, solely on the fact that brahmavarcaaa, ojas, paSu are
320 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
connected with these metres, being destined resp. for a brahmana, a ksatriya, a
vai^ya, cp. VI. 1. 6, 8, 10.
2 As to where these words should be applied as nidhana, the ritualistic
authorities maintain different views; LSty. X. 2. 6-9: ‘The nidhanas of the
^akvarr(*verse)s, on which rests (the fulfflment of) different desires, should be
inserted at the place of each tdo, according to (our) Teachers, for this the most is
frequently occurring (syllable in this chant). In the ilcf^f-part only (cp. note 1
XIII. 4, 2) according to Gautama and DhSnafljayya, for to this place it {viz.
the brahmana, XIII. 4. 4.) designs the nidhana. On the place of athct (these
nidhanas should be applied, ep. the brahmana, i.c.), according to Saucivrksi, for in
this way the modification is the slightest (in this case only one change finds place
as the word a//ia occurs only once in each ^akvari- chant). Without any restriction
(these kamyani nidhanhni must be applied) at the places of all the nidhanas, accord-
ing to Kautsa.* —The Nidanasutra (IV. 1) discusses at length this same topic.
8 take as subject ayanam, differing from Sayana,
I who takes as subject ‘
he ’
(* he meets with etc.). ’
11. Rajana, the son of Kuni, said (once upon a time) to Alamma,
the son of Parijanat :
‘
Arya, of the Malya family, has stopped ^ the
8akvari(ver8e)s by means of a straight (chanting), when he will be able
to establish them firmly This is their straight (chanting), thereby are
they firmly established, if he (the Chanter) performs quickly their
prastava and their udgitha.
1 The meaning of the whole sentence, especially of the word prarautslt is far
from clear to me.
12. Having chanted the sakvaris. they chant the purisa (-part) h
1 The five purlsapadani are given SV. ed. Calcutta, Vol. II, page 384. Here
also the authorities differ regarding the manner of applying the puHsas. Laty.
X. 2. 10-12 ; ‘ According to Dhanafijayya, the pMrisa(-part) is connected with
the last stotriya-verse, because (in the gana) it immediately follows (after the
As by the words
fiakvarl -chants). having chanted the Sakvaris it {viz. the brah-
:
‘ ’
mana) designs a separation, and then says ‘(they chant) the puma (-part) ’, it
should be unconnected (and only applied once). It should fall at the end of a
round or at the end of the stotra The question is discussed at length also in the
Nidanasutra IV. 1, 2.
13. The sakvari (-verse)s, forsooth, are cattle \ the puma (-part) is
the cow-pen ;
they thus (in chanting the purisa-paxt at the end) erect a
cow -pen for the cattle and drive (the cows) within : in order that they
may not slip away.
1 We are to think of those parts called udhar and vatsa.
—
XIII. 4. 11. XIII. 4. 17. 321
14. (There are the verses beginning:) ‘Indra has thriven for the
carouse ’
for at that time they throve
1 SV. I. 4U=]^S. I. 81. 1-3=SV. II. 352^364; these are the verses on which
the third or Brahman’s prsthastotra is chanted.
2 Cp. XII. 12. 2, XI. 11.3. Read, perhaps, avardhata (‘ Indra throve at that
time *). Sayana takes here yajamdnah as subject.
15. On these the barhadgira (-saman) ^ (the chant of Brhadgiri)
(is chanted).
I Aranyegeyagana III. 1. 16, composed on SV. I. 411.
16a. (There is the tristich beginning :)
‘
Of the sweet, thus being in
the midst ^ \ The fifth day, forsooth, is in the midst 2.
1 SV. I. 409=BS. 10-12=SV. II. 385-357 (with
I. 84. var. r.). These are the
verses for the fourth, or Acohavaka’s pfsthastotra.
2 This reckoning is inexact. It is neither the middle of the twelve-day period,
nor of the ten-day period.
16i!;. On these the rayovajiya (-saman)^ (the chant of Rayovaja)
(is chanted).
1 Aranyegana III. 1. 15, composed on SV. I. 409.
Indra gave the Yatis over to the hyaenas. Three of them
17.
were left over Prthurasmi, Brhadgiri and Rayovaja. These said
:
:
‘Who will bear (‘ support ’) us (as his) sons ? I answered Indra and ’
‘
he, having put them on roamed about tending them. Having
(his back),
tended them he said Might for me said
:
‘
Boys, choose ye a boon ‘
Prthurasmi. To him he gave, by means of this parthurasma (-saman),
might. One who desires might, should apply this (saman) in lauding.
To his share falls the lustre of might. ‘
Priestly lustre for me’, said
Brhadgiri. To him he gave, by means of this barhadgira (-saman),
priestly lustre. One who desires priestly lustre, should apply this
(saman) in lauding. He becomes possessed of priestly lustre. ‘ Cattle
to me’, said Rayovaja. To him he gave, by means of this rayovajiya
(-saman), cattle. One who desires cattle, should, in lauding, apply this
(saman). He becomes rich in cattle
Read, probably, with the two Leyden MSS.
1 :
paricaryaconrad instead of
'^carafif but op. Oertel, Disjunct use of cases, page 21.
2 For references see note 1 on VIII. I, 4.
21
322 THE BRAHMANA OP TWENTY FIVE CHAPTERS.
18. He should take the parthurasma (-saman) ^ as Brahman’s
chant for a noble, the barhadgira (-saman) for a priest, the rayovajiya
(-saman) for a peasant. By means of their own characteristic (by
means of what naturally belongs to them, see § 17) he thereby makes
them prosper^. —The stpma (is given) 2.
1 Aranyegeya III. 1. 18, composed on SV. T. 409 (SV. od. Calcutta, Vol.
IT, page 453), cp. note 1 on page 209 of my edition of the Arseyakalpa. To the
references there given may be added Laty. X. 2. 13-16 :
‘
When applying on the
fifth day the rayovajiya as the Brahman’s chant, he may apply in its place what is
in accordance with his wish and manner of living (in accordance with his wish,
whether ksatram, brahmavarcaaam or pa4u ; in accordance with his manner of
living, whether he be a priest, a noble, or a peasant). He should apply the barhad-
gira, for this (chant) is contained in the aranyegeya (gana), being of the same
metre and intended for the same day. When applying the parthura-^ma (compos-
ed on SV. I. 409=11. 355-357), he may apply it on the verses of the barhadgira
(composed on SV. 1. 411 = 11. 352-354), in order to avoid the meeting of the (same)
verses.’ Because, otherwise, there would be jamitvam.
2 Cp. XII. 1. 12.
XIII. 5.
(Arbhava-pavamana-laud of the fifth day.)
1. (The verse beginning :) ‘The soma-shoot has been pressed for
intoxication ’
is the gayatrl ;
intoxicating (having mada) (and) rich in
sap is the afternoon -service ; he thus puts intoxication (and) sap
(in it)
1 SV. 1. 473=RS. IX. 62. 3-5=SV. II 358-360.
2 See XI. 6. 1.
2. (In the verses beginning :)
‘
Unto {abhi) us lustre and great (brhat)
glory ’
the word ‘
unto ’
is characteristic of the rathantara^, the word
‘ great’, of the brhat. He undertakes (‘ applies ’) the characteristics of
both (rathantara and brhat) together, for this day (has) both these
features
1 SV. I. 679=^lS. IX. 108. 9-10 (var. r.)=SV. II. 361-362.
2 See note 2 on XI. 4. 1.
3 Because it follows immediately after a brhat-day and is itself a rathantara-
day (SSyana).
of the great ones ^
’
3. (The verses beginning :)
‘
Prana ^ the young
are the characteristic of the sima (or sakvari-verse)s, for the simas are
— '
XIII. 4 18. XIII. 5. 9. 323
the great ones Through their own characteristic he thereby makes
them prosper.
1 prana, untranslatable : krana the RS.
2 SV. [. 570=RS. IX. 102. l-l (var. r.)=SV. II. 363-365.
4. (The verses beginning :)
‘
Be clarified for the obtaining of
booty ’
^ are anustubhs addressed to Visnu *
1 Not in the purvarcikA ! RS. IX. 100. 6, 7, 9=SV. II. 366-368.
2 Because of the words ( 11. 366. c) ; indraya soma visnave.
5. Visnu is the sacrifice ;
what here (on this day) is not brought
about, that he brings about through Visnu (who is) the sacrifice.
6. (The verses beginning :)
‘ The swift soma is clarified gonyoglias
are characteristic of the simas^. By means of their own characteristic
he thereby makes them prosper.
1 SV. I, 540=RS. IX 07. 16-12 (var. r.)=SV. II. 369-371.
2 Probably because of the word go in gonyoghds, the ^akvaris or simfts being
the cows.
7. Being tristubhs they are jagatls by their characteristic^ ;
there-
fore they are applied at the (proper) place of the Jagatis
1 As they contain the word cow and cow ‘ ’
is connected with jagati (VI. 1. 10).
2 The last saman in the midday-laud is regularly on jagati -metre.
8. There is the gayatra (-saman). The brahmana of the gayatra
is the same
1 See VII. 1. 1. sqq.
9. Their is the santani (-saman) for connecting (santati) the fifth
day.
1 Gram. XVII. 2. 32, composed on SV. I. 584 and 585, chanted on SV. II.
358-360. This saman is given in SV. ed. Calcutta, Vol. II, page 238 as chanted
on one single verse, but the Grantha edition of the Gramegeya gives it on three
stotriyas (on SV. I. 584 the first : ou I. 585' a, b the second, on I. 585 c, d, the third).
Only the Grantha edition is right here, cp. the Sutrakaras (Laty. VI. 1. 1, Drahy.
XVI. 1. 1.), who enjoin that the santani saman is to be chanted wholly: each
stotriya of the gana on each vers© of the trca in the purvarcika. It seems that
the prastava of each second and third stotriya falls out and that this fact brings
about the santanagana, cp. note 1 on XIII. 3. 7.
324 THE BRAHMAN A OE TWENTY FIVE CHAPTERS.
10. The twelve-day period is the stretched (or ‘ prolonged *) voice.
Of this voice the fifth day is the midst ^ This (voice) he connects
by means of this (saman).
1 Cp. note 2 on XIII. 4. 16a.
11. There is the cyavana (-saman) ^ (the chant of Cyavana).
1 Gram. XITI.
1. 28, composed on SV. I. 473, chanted on SV. II. 361-362;
there are four cyavanas on this verse, but the last only is (and must be) avaram,
cp. SV. ed. Calcutta, Vol. II. page 24.
12. The cyavana (-saman) is a (means of) procreation^: he pro-
creates and is multiplied who, in lauding, has applied the cyavana.
1 Because of the connection of the word cyavana with cyavate ‘ to fall forth
from (the womb).’
13. The rain (once upon a time) receded from these worlds; by
means of the cyavana (-saman) Prajapati caused it to fall ;
because he
caused it to fall {acyamyat), therefore, it is the cyavana. He who in
lauding has applied the cyavana (-saman) causes the rain to falP.
1 For the parallel of the Jaim. br. cp. Journal of the American Oriental
Society, Vol. XXVI, page 68. sqq. and Jaim. br. in Auswahl No. 186.
14. There is the krosa (-saman) ^ (the yell-chant).
1 QrSm. XI. 1. 24, composed on SV. I. 381, chanted or SV. II. 363*>366.
15. By this (saman), forsooth, India (once upon a time) atindra-
kro^a yelled (akroM): * Visvamitra and Jamadagni, here are cows!’®
The krosa (-saman) is applied for gaining cattle.
^ The two rsis occur combined also RS. X. 167. 4.
2 This passage of the Kauthuma-brUhmana is only a fragmentary piece of
information. It is comprehensible only by the tradition as preserved in the Jaim.
br. h propos of the vais^vamitrasaman, which is identical with the maidhatitha
(Pane br. XIV. 12. 8). We read, then, in the Jaim. br. (III. 237, cp. Jaim. br. in
Auswahl, No. 204) ‘The Bharatas (once upon a time) were on one bank of the
;
Sindhu hard pressed (?) by the Iksvakus. With them (with the Bharatas) stayed
Vi4vamitra and Jamadagni. Now, Indra asked of Bhayada, the son of Asamati,
the two bay (steeds) {viz. the two bay steeds of the Gods that, through the help
of PratTdar^a, had come into his possession, cp. Jaim. up. brahm. IV. 8. 7 from J. ;
Br. III. 167 we may infer, that Asamati, the father of Bhayada, was an IksvSku).
He did not give them to him. These not having been given, he (Indra) called at
Indrakro^a (cp. Pafic. br.) : *ammaJcaa ta8mi{rih)8 ti8thantu\ he said, ‘ Vi4vamitra
and Jamadagni, acquire ye these cows of the Iksvakus.’ These two, being on the
—
XIU. 6. 10. XIII. 5. 19. 325
opposite bank (of the Sindhu) heard this. They said to the Bharatas :
‘ Indra
calls unto us : acquire ye these cows of the Iksvakus ; conoie along, let us acquire
them.’ (They answered:) *Then make you two this (Sindhu) fordable for us.’
‘
Then yoke ye (your horses)They (the Bharatas) yoked
’ (the two answered).
and descended unto (the river). Then these two
(their horses to their chariots)
said Throw away all your palpulams
: ‘
They threw them away. Now a rajanya-
bandhu, who possessed a palpfdanl^ bound this {palpulanl) beneath the axle (of
his chariot). They (Vi^vamitra and Jamadagni) wished: ‘May this (Sindhu) be
fordable for us.’ Vifivamitra saw this saman, he lauded with it. They (V. and
J.) came unto (the river), addressing (to Indra) these (verses): ‘The destroyer of
the strongholds, the young, wise Indra of immeasurable strength, was born as the
supporter of every deed, armed with his thunderbolt, praised by many. Thou, —
o yielder of the stone, hast opened the hole of the cow-retaining Vala thee have ;
the fearless angry Gods helped by thy favours, o Hero, am I come, addressing thee,
;
unto the Sindhu* (Jaim. Samh. III. 58. 16-186=RS. I. 11. 4-66). With (the
remaining part of the last verse) Come near are the wise ones (or the chanters ’)
‘ ‘
o (God) who lovest the praise, they attend to thee as (being) such *
they approach-
ed respectfully the water. For them the (stream) became fordable and they crossed
by the ford. On (the track of the chariot on) which that palpulanl was (fastened)
there even the waters receded (split up) .... These two having passed behind (the
cows of the IksvSkus) hemmed them in in front. ..Thereupon they acquired the
cattle.* — This remarkable legend may be considered as a kind of illustration of !BS.
ITT. 33.
16. There is the gaurivita( -saman) The brahmana of the
gaurivita is the same
1 Gram. V. 1. 22, composed on SV. I. 168, here chanted on SV. II. 36^-368.
2 See XL 5. 13. sqq.
17. There is the rsabha-sakvara (-saman) ^ (the sakvarl-bull).
1 Aranyegeyagana I. 2. 21, composed on SV. I. 409, chanted on SV. IT.
366-368.
18. The sakvarl (-verse)s are the cattle ;
in his cattle he thereby
produces a copulation in order that it may procreate, for not without
a bull does cattle (cow) procreate.
1 On this fifth day, which has the ^akvaris (‘the cow’) as its first prstha-
stotra, is now applied the ‘ bull ’ (chant).
19. There is the partha (-saman) ^ (the chant of Prthi).
1 Gram. VTII. 2. 6, composed on SV. I. 316, chanted on SV. II. 366-368.
There are two parthasSmans, but the second of the two is required, being, accord-
ing to Jaim. br. III. 131, dvyabhyasam, see SV. ed. Calcutta, Vol. I, page 637.
326 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
20. Through this (saman) Prthi, the son of Vena, got the sup-
remacy over both (kinds of) animals He who in lauding has applied
the partha (-saman) gets the supremacy over both kinds of animals.
1 Wild and domesticated. Wrongly Keith in Vedic Index s.v. prthi.
21. There is the padastobha (-saman) with eight idas
1 The saman which has a stobhain each (?) verse -quarter.
2 Aranyegeyagana I. 2. 25, composed on SV I. 558; it has eight times the
word ids, see SV. ed. Calcutta, Vol. TI, page 414
22. Indra raised his thunderbolt against Vrtra, but he (Vrtra)
encircled him with sixteen coils. He (Indra) saw this padastobha
(-sSman) and by means of it winded (them) off. He should chant the
udgitha (
part), winding off, as it were in order to repel the evil.
1 Probably the Udgatr must, in chanting, make the gesture of one who winds
himself loose from an encircling evil The Anupadasiltra (IV. 4) treats of this
expression, which also occurs in the Jaim. br. (111. 129), but the text is too
corrupt even to be cited.
23. The evil, forsooth, had seized him (Indra); through the
padastobha (-saman) he had repelled it. He who in lauding applies
the padastobha (-saman) repels the evil.
24. At his feet {'padofi) he saw the last (stobha) therefore, it is
called the padastobha.
1 The coils of Vrtra fell off gradually while Indra was chanting the saman;
the last four of the sixteen fell off from his feet, when he chanted the last stobha.
25. It has twelve nidhanas for gaining a firm support
1 According to Laty. VII. 7. 1, the four verse -quarters are also to be regarded
as nidhanas {Le. must be chanted by a 1 1 the Chanters) ; these, together with the
eight idaSf make twelve.
2 According to Sayana, this refers to the year and its twelve months.
26. There is the dasaspatya (-saman).
1 Gram. XV. 2. 29, composed on SV. I. 540, chanted (see § 6) on SV. TI. 369-371.
It is the third of the four samans of this name, being nidhanavat, see SV. ed.
Calcutta, Vol. II, page 140.
27. The cow they wish to praise, they praise saying :
*
she is a
dasaspatya* They, in applying this saman, praise this (fifth) day.
1 * A cow of DaAaspati ’
(?), ‘a cow of the bountiful lord ’
(?). According to
Saysma, the meaning is 'a cow that gives much milk.’
— ;
xm. 5. 20. XIII. 6. 6, 327
28. The pavamana-lauds (of this day) finish on a nidhana^: for
propping the day. The stoma is— (given)
1 There are four different endings of a saman : a svara, a nidhana, the word
ida and the word va{k). A saman is avaranta, when it ends either on a syllable
with svarita (the musical notation 6n6, cp. note 3. 25) or on the word ha4
I on VI f.
(Laly. VI. 9. 6); it is nidhananta^ when it ends neither on a svara or on the words
idd or va{k) (Laty. l.c. 7). The last saman of the three lauds (bahispavamana,
madhyandinapavamana, arbhavapavamana) end on a nidhana in this sense of the
word, cp. XII. 11. 26, XTTI. II. 24 (as compared with § 23).
2 Cp. XIIT. I. 12.
XIII. 6.
(The uktha-lauds of the fifth day.)
1. (There are the verses beginning:) ‘
Hither, for thee, Agni, may
we light.’ ^
1 SV. I. 419=RS. V. 6 . 4 , 5 , 9 (with var. r.)=Il. 372-374 These verses
are destined for the first uktha-laud.
2. That part of the sacrifice, which consists of the uktha (-lauds), is
a cutting, as it were : that it contains the word *
hither,* is for the sake
of congruence
I See XI. 11. 2, notes.
*
3. (The verses beginning) :
‘
For Indra chant ye a melody ^ are
full kakubhs Thereby, he comes to be not hungring.^
1 SV. I. 388=RS. VIII. 98. 1-3 (var.)=SV. TI. 375-377.
2 He will have his fill, just as the kakubhs are full.
3 But they are usnih-verses ’ How must we explain this ? Cp. XIV. 6. 2.
4. The kakubh is man ^ (^urusa ) ;
he thereby (by taking the
kakubh-verses for the middle uktha-laud) gladdens man in the middle.
1 Cp. note 1 on Vlll. 10. 6.
5. (The verses beginning:) ‘The soma has been pressed, o Indra,
for thee are the characteristic of the simas ^ (or sakvari- verses)
*
by means of their own characteristic he makes them thrive.
1 SV. 1. 347=1^8. I 84, 1 , 3 , 2=SV. II. 378-380.
2 The connection between these verses and the ^akvaris is difficult to see.
Sayana’s explanation is too forced to be true.
6. There is the sarnjaya (-saman) ^ (the chant of victory).
,
328 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
1 Gr5m. XI. 2. 2, composed on SV.
§ 1 ) on SV. II. 372- T. 419, chanted (see
374. There are two samjaya samans on and both are svdra; from this verse
Jaim. br. III. 132 tad v evdcaksate dvihimkaram vanmdevyam, it appears that the
:
second samjaya is intended which (see SV. ed. Calcutta, Vol. I, page 855) in the
2 2A
middle has hviSm hum,
7. The Gods and the Asuras made a compact that cattle should
fall to the share of that of the two (contending) parties, which
should vanquish (the other). By means of the samjaya (-saman) the
Gods vanquished the Asuras. Because they had vanquished (the other)
(aamajayan)^ therefore, it is the samjaya. The samjaya (-saman) is
applied for gaining cattle.
8. There is the saumitra (-saman) ^ (the chant of Sumitra).
1 Gram. X. 2. 11, composed on SV. I. 388, chanted (see § 3) on SV. II.
375-377. There are three samans of this name on SV. I. 388 ;
according to Jaim.
br. III. 132, it is paflcdksaranidhanam the nidhana (see SV. ed. Calcutta, Vol. I,
2 1 111 [
page 797) is e |
panaaya ve 2345,
9* A (certain) female, sacrifice-destroying, Ogre, DirghaJihvI,
kept here licking at the (butter of the) sacrifices. Tndra despaired of
slaying her by any stratagem whatever. Now, Sumitra, the Kutsa \
was a handsome (young man). To him he (Indra) said :
‘
Call
her to thee.’ He called her to him. She said to him :
*
This truly
is unheard by me*, but it is rather pleasant to my heart’. He
(Sumitra) came to an understanding with her. At the trysting-place
they both (Indra and Sumitra) slew her. That forsooth, had been at
that moment their wish. The saumitra (-saman) is a wish-granting
chant. Through this (saman) he obtains (the fulfilment of) his wish.
' kutaa, probably, is identical with kaulsa :
*
the Son of Kutsa
2 i,e. ‘never before have I been invited’, reading auaruve as passive perfect,
although the two MSS. of Leyden read as the printed text : Sui^ruva,
10. (But) an (inauspicious) voice addressed him (Sumitra) thus:
‘Being Sumitra (‘good-friend’) thou hast done a bloody deed’. Grief
tormented him ^ he performed austerities, he saw this saumitra
;
(-saman). Through it he drove away his grief. He who, in lauding,
has applied the saumitra (-saman), drives away his grief*.
1 Read archai instead of arthat,
2 The legend of Dirghajihvi has been treated by H. Oertel in : Actes du
onzidme Congres International des Orientalistes, Paris, 1897, section arienne.
XIII. 6. 7.— XIII. 6. 13. 329
page 225 sqq. ; here all the parallels are given. As these Actes are difficult
‘ ’
to obtain and, moreover, the text and the translation can in some places be emended
1 here subjoin the version of this legend according to the Jaiminiyabrahmana
(I. 161-163) :
‘ DlrghajihvT was a female Asura. She used to lick at all the soma.
She was (installed) at the (bank of the) northern sea. The soma that was being
pressed at the southern sea, that at the eastern (sea), that at the western (sea), at
that soma she used to lick even from that (place, where she was at the northern
sea because so long was her tongue !). Indra, wishing to seize her (read jighrksan)
could not seize her. He said :
* Let nobody sacrifice, for this DirghajihvT licks at
all the soma.’ Now Sumitra, the son of Kutsa, was a handsome (young man).
To him said Indra :
* Sumitra, thou art handsome ; with a handsome (young man)
women like to chat ; make this DirghajihvT chat with thee ’. He (Sumitra)
went and said to her (the reading of the MSS tarn hetyovaca is correct and ought :
n o t to changed to tarn haityovaca) DirghajihvT, love me ’. She said Thou hast *
:
*
one single penis, but I have on each member a cunnus. This does not agree ’. He
returned (to Indra) and said: ‘She says to me that I have only one penis, whilst
she has on each member a cunnus, and that this does not agree. He (Indra) said t
‘On each member of thine I will make a penis’. Having covered these (penes)
with his uppergarment he came to her (read : tani habhiprnvrtyeyaya ^.e. abhipra*
vrtya eyaya). He said to her: ‘DirghajihvT, love me’. She said : ‘Thou hast
one single penis, but have on each member a cunnus. This does not agree ’.
I
He said On each member of mine, forsooth, I have a penis ’. She said ‘Well,
;
‘ :
let (them> see me ’. He showed them to her. They pleased her. So come then,* ‘
she said, what is thy name V ‘I am Sumitra by name
‘ Thou hast a *
beautiful name ’, she answered. They now lay down together. As soon as he had
obtained his wish with her, he laid hold of her. She said :
*
Sirrah, hast thou not
called thyself Sumitra ? ’
He answered
’) to a good : ‘ I am Sumitra (‘ Good-friend
friend (read, sumitra evaha sumitraya), bad friend’. He saw and Bad -friend to a
those saumitra (-samans) and lauded with them. By means of these he called
tndra near. He, Indra, raising up that anustubh-thunderbolt, ran up toward
(him): (the verse Jaim. sarah. I. 3. 8. 1=RS. IX. 101. 1), (and saying its last
words :)
‘ Slay, o Friends, DirghajihvT ’
he slew her.
11. There is the mahavaisvamitra (-saman) ^ (the great Visvamitra
chant).
1 Gram. IX. 1. 22, composed on SV. I. 343, phanted (see § 6) on SV. II. 378-
380 as third uktha-laud. On SV. I. 343 are composed two samans of this name,
see SV. ed. Calcutta, Vol. I, page 700, but see §§ 13, J4.
12. In that they having slain the evil, prospered {amahtyanta),
therefore the m a h a vaisvamitra (-saman) is called thus.
1 Probably understand :
‘ the Gods *.
13. (It has the stobha:) "hayd i hayd, ohd ohd.' By means of
330 THE BRAHMA NA OV TWENTY FIVE CHAPTERS.
this (stobha) they (the Gods) pushed the kine on their own hehalf (to-
ward their stables) ^
1 nyauhanta with a pun on the stobha oha oha.
14. It has a triple idd^: for sustaining the three-day period^.
5 7
1 ho '4 ida |
ho ’4 ida |
ho ^2345 i»idd,
2 The second three-day period, the fifth day of which is the middle one.
15. They undertake (‘ chant’) the last ida as a ^
running ’
one for
connecting the sixth day.
' See note on XII. 5. 26.
16. Thrice-ninefold (or twenty -seven-versed) is the stoma, for
gaining a firm support, for gaining prosperity; for it (the trinava-
stoma) is a big (and prospering) trivrt^
1 Op. X. 1. 13, 14.
(Sixth day.)
XIII. 7.
(Out-of-doors-laud of the sixth day.)
1. (The tristich beginning :)
‘
The lustre of sacrifice is being
clarified, the sweet, the welcome’ ’
is the opening (tristich) of the sixth
day.
I SV. IJ. 381-188=98. IX. 86. 10-12 (var. r).
2. The gayatri is the lustre of the metres the revati
(-verses) are the lustre of the samans, the thirty-three-fold stoma
is the lustre of the stomas 2 . He thus completely unites the
lustre and also the son of his son will be possessed of lustre,
1 Because it is connected with Agni, see VI. 1. 6.
2 The trayastrim^a is III. 2. 2 called the highest of the stomas,
3. ‘
The sweet, the welcome’ : the revati (-verse)s, are the cattle,
(t.e.) the sweet, the welcome^ ;
this he thereby addresses.
I Milk, the product of the cows, being sweet and welcome.
4. ‘The intoxicating, gladdening juice, pertaining to Indra^:
strength is vigour {indriyam), cattle are juice this he thereby
addresses.
:
xiii. 6. 14.—xni. 7. 12. 331
1 SV. II. 381d.
2 See note 1 on § 3.
5. (The tristich beginning :)
‘ The swift ones have been let forth
(asrhsata) is the anurupa (-tristich).
1 SV. I. 482=^18. IX 64. 4-6=SV. II. 384-386.
6. For now these days are let forth (srstani), as it were.
7. And, and moreover, after the former characteristic he thereby
speaks the latter characteristic ;
that he speaks after the former
characteristic the latter characteristic, that is the reason why the corres-
ponding tristich is called anurupa. A son resembling to him he gets,
who knows this. The stotriya and the anurupa are tristichs, for
retaining the breaths ^
1 This § is identical with XT. 6. 4-6.
8. There are two (hymns) of ten verses ^ ; ten- syllabic is the viraj,
food is viraj-like^: to obtain food.
1 SV. II. 387-396=RS. IX. 2. 1-8, 10, 9 (=IX. 2),— SV. II. 397-406=5lS.
IX. 4 —These da^arcas are indicated by their words in the Jaim. hr. Ill, 137-138.
2 Cp. IV. 8.4.
9. The second dekastich has (in each verse) the same closing
words ^ : in order that valour, strength (and) pith may not flow away,
1 atha no vasyasas krdhi.
10. Where the Gods saw valour, strength (and) pith, they pushed
it down (immediately) afterwards
1 ? anunyatudan. Perhaps the valour and strength of the adversaries of the
Gods is meant, but cp. Jaim. br. I. 217 : yatra yatra vai devdS chandaadrj} raaam
anvavindams tat punar nitunnam akurvams, tat punar abhydghnan. Perhaps, this
compound has the same or nearly the same meaning as anutud to repeat thus *
Sayana ; pratyrcam ahhyasyan (r. ahhydayan).
11. There is a tetrastich for gaining firm footing.
1 SV. II. 500=^IS. IX. 68=SV. II. 407-410.
12. Dhvasra and PurusantI ^ wished to give a thousand (cows)
to Taranta and Purumidha, the son of Vidadasva. These (latter men-
tioned) two thought :
‘
How may this (gift) be taken (and) not received,
by us I ‘ They accepted (it) with (the words, occurring in the tetrastich)
*
Of Dhvasra and PurusantI we take a thousand : hastening, he rushes
.
332 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
on, the gladdening one ’
Thereupon this (gift) was taken, not received
by them
1 On these names op. Vedic Index of names and subjects, Vol. I, page 407.
The gift of the two was probably unfit for acceptance, as they were female Asuras,
and therefore Taranta and PurumTdha felt (according to the Jaim. br. III. 139, see
Journal of the Amer. Oriental Society, Vol. XVIII, page 39) as if they had swallow-
ed poison, just as was the case with U4ana8» as he had accepted the gift of the
Asuras.
2 SV. II. 409.
2 Themust be laid on a dadmahe we take which is not the same
stress * ’
as pratigrhnlmah. In this manner the tale becomes clear, not by the translation of
Oertel how may what we have taken become unreceived and from the two
:
‘ ’ ‘
Purusantis we receive a hundred ’.
13. He who knows this, (for him) a (gift bestowed on him) becomes
taken, not received.
14. It (this tetrastich) is narasamsa-less for obtaining both
kinds of food, human and divine.
1 This expression is similarly not clear to me as vindra^amsd in X. 6.6. Sayana
is of no help. The connection with the following words is thereby not apparent.
Similarly the Jaim. br. III. 138: vindraSamsam iva hhavaty ubhayoh kdmayor
updptyai yac ca divo yac ca mdnusah (read yaS ca divyo yaS ca ?),
15. A tristich is the last^. With which breath they start, m
view of that they finish (the laud)*
1 SV. II. 411>-413=RS. IX. 62. 22-24. The Jaim. brahmana mentions the
beginning words of this tristich.
2 See XI. 6. 9.
The stoma is the thirty-three-fold one, for obtaining a firm
16.
standing'; amongst the deities, forsooth, he has firmly been es-
tablished)*.
1 Cp. III. 1. 3.
2 Because there are thirty- three deities, cp. Jaim. br. III. 139: trayaatriipsad
mi sarvd demtdh, sarvdsv evaitad devatasu pratitisthanto yantu
XIII. 8.
(Ajya-lauds of the sixth day.)
la. (The tristich beginning:) ‘To Jatavedas who deserves this
our praise is the ajya(-laud) addressed to Agni, having in each
— '
XIII. 7 . 13 .
XIII. 8 5.
. 333
verse) the same closing words®, in order that valour, strength (and) pith
may not flow away
1
1 SV. II. 414-416=^8. I. 94. 1 , 4 , 3.
2 mo riaama vayam tava,
3 Cp. XIIL 7. 9.
16. Where the Gods saw valour, strength (and) pith, they
pushed it down (immediately) afterwards
Cp. XIIL 7. 10.
*
2. (The tristich beginning) :
‘
Towards ye, the sun having risen
(is the ajya-laud) combined with ‘
sun ’, addressed to Mitra and Varuna.
1 SV. 11. 417-419=^18. VII. 66. 7-9.
3. The sun is the end, and this sixth day is the end of the days ^ ;
at
the end even they thereby chant the end : in order to obtain firm footing.
1 The six-day period being considered as a whole.
4a. (The tristich beginning) :
‘ Drive away all hostilities
’
is (the
ajya-laud) destined for Indra, having (in each verse) the same closing
words®, in order that valour, strength, (and) sap may not flow away®.
1 SV. il. 420-422=^18. VIII. 45. 4 0 , 42, 4 1 (varr. r.).
2 vasu aparham tad ahhara.
3 Cp, § 1. a
46. Where the Gods saw valour, strength, (and) pith, they pushed it
down (immediately) afterwards
1 Cp. § 1. b.
6. (The tristich beginning) :
‘
For ye both are the priests of the
’
sacrifice ^ is the (ajya-laud) addressed to Indra and Agni, having (in
each verse) the same closing words®, in order that valour, strength,
(and) pith ma}^ not flow away. Where the Gods saw valour, strength,
(and) pith, they pushed it down (immediately) afterwards. —^The stoma
(is given)
1 SV. II. 423 426=98. VIII. 38. 1-3.
* indrdgni taaya bodhatam.
8 See XIIL 7. 16.
334 THE BrIhMANA of TWENTY FIVE CHAPTERS.
XIII 9.
(The midday-pavamana-laud of the
sixth day.)
1. (The verses beginning): ‘For Indra, accompanied by the
Maruts, o Soma ’
^ are gayatris in which the Maruts are invoked.
1 SV. I. 472=^tS. IX. 64. 22-24 (var. r.)=SV. II. 426-428.
2. For accompanied by the Maruts is the midday-service
1 To the first pfsthastotra runs parallel the marutvatiya'^astra.
3. ( The verses beginning) :
‘ Cleansing thyself, o handy one
are characteristic of the simas (of sakvari- verses)
1 SV. I. 617=]^S. IX. 107. 21-22 (var. r.)=SV. II. 429-420.
2 Because of the word cows ‘ ’
in SV. II. 430. d, the 4akvarT8 being cattle.
4. The characteristic feature of the simas and the revati(-verse)8
is the same, for from the simas the revatls spring forth K
1 From VII. 8. 133 it appears, at least, that the revatls came into existence
immediately after the 4akvaris. —The first pysthastotra of this day is on the revatT-
verses, XIII. 10. 4.
5. (The tristich- verses beginning) :
‘
This one the ten fingers ’
^ are
aditya(-verses) ;
the young ones (the progeny) are the Adityas (the
children of Aditi) ^ ;
in the midst of them he is firmly established.
1 SV. II. 431-433=:]^S. IX. 61. 7-9.
2 The motherhood is an essential trait of Aditi, see Macdonell, Vedic Mythology,
§41.
6. Being gayatrl (-verse)s (they are) by their characteristic feature
tristubhs ^
;
therefore, they are applied at the place of the tristubhs.
1 Because Indra is mentioned in them and this God is connected with the
tristubh, see VI. 1. 8. Ordinarily, the last saman of the midday -pavamSna is
chanted on tristubhs, cp. Arseyakalpa, Einl., page XXIV.
7. There is the gayatra (-saman). The brahmana of the gayatra
is the same
1 Cp. VII. 1. 1 sqq.
8. There is the isovrdhlya (-saman)
1 Gi5m. XIII. 1. 13, composed on SV. I. 472, chanted on SV. II. 420-428.
9. xm. 9. 1.— XIII. 9. 16. 335
The isovrdhiya is cattle ;
(it is applied) for retaining the cattle.
The fifth day (is practised) in view of vitality (ise) the sixth day in
view of prospering (vrdhe)'^. For they (the Gods?) prospered at that
moment. By means of this (saman) they make prosper the Sacrificer.
1 The nidhana of this saman (see SV. ed. Calcutta, vol. II, page 20) is
iso vrdhe 1,
10. There is the kraufica (-saman) ^ (the chant of Kninc).
1 Gram. V. 1. 11, composed on SV. I. 165, chanted on SV. II. 426-428. There
are more krauncas, but this is the only one on a gSyatrT verse moreover, it agrees ;
with the saman prescribed by the Jaiminiyas, who designate it also as sauparna,
see Jaim. Brseya brahmana page 8 krauficam sauparnam vd. It must bo an,
aidam sdma^ as is t h s one. i
11. Kruhc^ found the day that was to be sought ;
to be sought, as
it were, is the sixth day. They find the day by means of this (saman).
I A fantastical rsi name abstracted from the name of the saman. Cp. note 1
on XT. 10. 19
12. There are the vajadavari(-verse)s ^ (‘ the strength giving ones ').
I Sometimes, as in revatls Aahmris^ the name of the verses is used to indicate
a saman. The saman is Gram. IV. 2. 14, composed on SV. I. 153, chanted on SV.
IT. 426-428.
13. Strength {vdja) is food ;
(this saman, then, is applied) to obtain
food. For when there is food, cow, horse and man are strong.
14. There are the revati(-verse)s, (‘ the rich or beautiful ones’)
1 Aranyegeyagana II. 1.17, composed on SV. I. 153, chanted on SV. II. 426-428.
The first of the two samans of this name, see SV. ed. Calcutta, vol. IT, page 324.
15. It is of six nidhanas to prop the six-day period.
2r 1 1 2 Ir 'A '2 T)
1 According to Sayana : tlmdh, iha, sadhamddd, ha 31, uvd 23, i 34 (Id
16. The revati (verses, i.e., the raivata-saman) are the waters. If
they made of them the prstha {i.e,, if they chanted the first prstha-
laud on them), the Sacrificer would be without cattle: they (these
verses, this chant) would destroy (lit. ‘
burn down ’) his cattle. Where
the water falls down in different directions, there the herbs grow up,
but where it remains standing, there they rot away Therefore they
apply them (the revatls, the raivata- saman) at the (midday- )pava-
;
336 THE BBIHMANA OF TWENTY FIVE CHAPTERS.
mana(-laad), for the pavamana (-laud) is chanted thitherward (i.e.,
without returning, without repetition, right oflE)
1 Bohtlingk-Roth propose to read nirmretuka instead of nirmrtuka, but the
last form is equally possible, cp. the present tense mrtyati of the KSnviya-^br. as
against mrityati of the Madhyandina recension, see my edition of the Kanviya-
SBr. introduction page 42.
2 We expect the raivatam aama for the first prstha-laud (cp. VII. 8. 13 in
connection with the preceding §§, and Ait. br. V. 12. 1 : raivatam sama, as com-
pared with IV. 27. 1 : rathantaraip, aama, IV. 31. 1 : brfuxt sama, V. 1. 1 : vairupam
sama V. 4. 1 : vairajam sama^ V. 6. 1 : ^akvaram aama)^ but in the praxis it
forms part of the midday-pavamana; this is explained by the comparison of the
revatis with the water : water flowing away in different directions, is harmless, so
are the revatis if chanted at the pavamana, where no repetition is practised and in a
sense, they flow away ;
but, the prsthastotra being performed by repetition of the
verses, the revatis are, in a sense, standing and thus would harm the cattle of
the Sacrificer. The Jaim. br. (III. 145) argues: ‘The revatl-verses are the water,
and the raivata-saman is the water; if they chanted the raivata-saman as prstha-
stotra on the revatl-verses, they would sink into a bottomless (pit) and gain no firm
standing ’.
The isovrdhlya (-saraan), forsooth, is the post (at which, before
17.
the milking, the cow is fastened), the kraufica is the rope, the vajada-
vari (-saman) is the calf, the revatis are the mother-cows: by applying
these samans in this way, he milks (the cow) whose milk has been
caused to flow
1 On pratta cp. Vienna Oriental Journal (W.Z.K.M.), Vol. XXVI, page 121.
The word does not mean given away ‘ but is equivalent to prasnuta. The milking
for ceremonial purposes is performed in the following manner : The milch cow and
her calf are bound with a rope to the milking-post {upadohani and the calf
is permitted to suck the mother-cow {upasr8{a gauh) ; the calf takes the udder of
the cow {gauh prasnuta^ pratta), so that the milk begins to flow, and then the
milker himself continues the work, op. for example Jaim, br. I. 19 I vatsena vai
mdtaram prattam duhre.
18. There are the two aukmorandhra (-samans)
1 Gram. XV. 1. 6 (svaram), composed on SV. I, 517, chanted on SV. II. 419-
420; Gram. XV. 1. 12 {aidam), on the same verses.
19. Uksnorandhra, the son of Kavi, beheld, by means of these two
(samans), straightway the world of heaven. (So these samans serve)
for beholding the world of heaven. He who in lauding has applied
(them), does not fall from the world of heaven ^
XIII. 9. 17.— XIII. 9. 24. 337
1 According to the Jaim. br. (III. 150) it is Uksna Randhra, the Kavya, who
saw the saman, who wished to reach by water upstreams the world of heaven, and
to behold in the water, on the summit {vartmani ?) a vehicle (niyanam). He went
along the Yamuna upstreams and reached the world of heaven. He is the same as
Raumanvata, the same as U^anas Kavya; cp. Jaim. br. III. 231.
20. There is the vajajit (-saman) for attaining all, for getting
all. They, forsooth, who undertake the sixth day (who perform the
rite of the sixth -day) get all strength (vajam jay anti),
I Gram. XV. 1. 13, composed on SV. I. 517, chanted on SV. IT. 429-430.
21. Strength is food : to obtain food
I See XIII. 9. 13. a.
22. There is the varunasaman
Gram. VII. 1. 18, composed on SV. I. 255, chanted on SV. IT. 429-430.
^
Theie are three samans of this name, see SV. ed. Calcutta, vol. I, page 447 the ;
last of the three is svaram.
23. By means of this (saman) Varuna attained the reign, the supre-
macy. He who, in lauding, has applied the varunasaman, attains the
reign, the supremacy
^ How Varuna obtained the supremacy is set forth in the Jaim. br. (III.
152): “King Varuna was (originally) the equal of the other deities. He desired :
*May I be con.secrated as king over all the Gods.’ He dwelled a hundred years
with Prajapati as his pupil. He (Prajapati) imparted this chant to him (saying) :
‘ Accept this royalty, this characteristic of mine ; the Gods will make thee their
king’. He (Varuna) went to the Gods. The Gods seeing him approaching, got
up in honour of him. He said to them : ‘
Do not ye get up in honour of me ; ye are
forsooth, my brothers, I am your equal’.
‘we see on thee the *
No’ they said,
characteristic of our father Prajapati ’, and they got up in honour of him. They
put down for him the kings-seat, and, whilst he was seated on it, the Vasus conse-
crated him to royalty, the Rudras consecrated him to kingship, the Adityas conse-
crated him to supremacy, the All-gods consecrated him to sovereignty, the Maruts
consecrated him to all-mightiness, the SSdhyas and Aptyas consecrated him to
overlordship See the text in das Jaim. br. in Auswahl, No. 188.
24. There is the afigirasam go8tha(-8aman) ^ (‘ the cow-pen of the
Angirases *).
' GrSm. XIV. 2. 14. b (omitted in SV. ed. Calcutta, vol. IT, page 82, but
registered in the Grantha edition, page 142), composed on SV. T. 512, chanted
on SV. IT. 429-430.
22
338 THE bbIhmana of twenty five chapters.
25. The revatl (-verse)s, forsooth, are the cattle ;
they thus erect a
cow-pen for the cattle, and drive it within, in order that it may not
slip away ^
1 Almost identical with XIII. 4. 13.
26. There is the vamadevya (saman) with (the word) iha (‘ here ’)
1 Gram. I. 2. 6, composed on SV. T. 22, chanted on SV. TI. 431-433. SV. ed.
Calcutta, vol. I, page 130(«varam), contains thrice the stobha iha,
27. By means of this (saman), Vamadeva came to the chaplain’s
office of food : the chaplain’s office is the Brahman’s food ;
(so it serves)
for obtaining food
1 The reasoning is somewhat inverted: the position of the Brahman as
purohita is his living, his food ; so, if one gets an office as purohita, he gets an office
of food.
28. They chant (it) on gayatri(-verse)s, for the sake of getting a
firm support, for (the obtainment of) priestly lustre. With which
breath they start, in that they finish (the laud) ^
1 See XTT. 9. 23.
29. They are gayatri('Verse)s containing the word ‘Indra’^;
thereby, they do not depart from the characteristic feature of the
tristubh* —The stoma (is given)®.
1 SV. IT. 432 : aam indrenota vdyund.
2 Tndra is connected with the tristubh, cp. VT. 1. 8
« See XITT. 7. 2
XIII. 10.
( T h p r s t h a - 1 a u d s of the s i x t h - d a y . )
1. Of exhausted strength are the other metres, of unexhausted
strength is the gayatri( -verse) Therefore, they chant (the first prstha-
laud) on gayatr!(-verse)s2.
^ This probably refers only to the metre of the verses, on which the first
pr^thastotra of the first five days is chanted, amongst which the gayatrT does not
occur.
2 SV. I. 153=:RS. I. 30. 13-16 (varr. rr.)=SV. II. 434-436, cp, below, § 4.
2. (The verses beginning :) ‘
The doer of fair deeds to our aid ’
^ are,
by their repetition of six verse-quarters ; characteristic of the sixth
day ®. Thereby, they begin the sixth day, for the sake of connection*.
;
XIII. 9 25 .— XIII. 10 8
. . . 339
1 SV. I. 160=1^8. I. 4. 1-3=SV. II. 437-439.
2 In the saman (Aranyegeyagana I. 2. 19. op. below, § 10) the first pada is
chanted thrice (3), the second once (4), the third once (6) and the last half verse-
quarter is then chanted twice (which makes one pada) (6).
3 Merely because it contains s i x padas.
4 For connecting the sixth day with the following one.
3. (The verses beginning): ‘That both, heaven and earth are
of six verse-quarters ^ : characteristic of the sixth day. Thereby they
begin the sixth day, for connection’s sake.
1 SV. I. 379=RS. X 134. 1 , 6,2 (with varr. rr.)=rSV. TI. 440-442.
2 They are maha-pankti -verses, each of six padas.
4. On the revatl (-verse)s the varavantlya (-saman) ^ is (chanted)
as (first) prstha (-laud).
1 Gram. T. 1. 30, composed on I. 17, chanted (see ^ 1, note 2) on II. 434-436.
There are several varavantiya samans, but this is the only one on gayatrf verses
moreover, cp. § 9.
5. The revati (-verse)s, forsooth, are the pith of the waters and the
varavantlya( -saman) is the pith of the revatl (-ver8e)s. He thus
applies the revati (-verse)s together with their pith.
6. In that they chant the varavantiya (-saman) as prstha (-laud),
the varavantiya being rich {revat) (and) connected with the revati
(-verses) {raivata), he gets a rich (revat) and wealthy (raivaia) son
1 I combine the last sentence of § 5 with § 6.
7. Rich and wealthy becomes he who knows this.
8. To Kesin, the son of Dalbha, this saman showed itself (in
human form). It addressed him :
‘
Unskilled chanters chant me. Let
them not chant me.’ He said :
‘
Reverend Sir, how is thy intonation ?
* ^
‘
I must be intoned ;
let him chant me, intonating, as it were, for obtain-
ing firm support.* Thereupon, he (Kesin) perceived Alamma, the son
of Parajanat, lying behind the axle (of the southern havirdhana-cart)
chanting this intonation. To him he said :
‘
I will make thee my
purohita (^.e., my Udgatr) About him they’. (the other Brahmins),
said :
‘
Who, forsooth, is this man ? For what is he fit (alam) ?
’
‘
Fit
for me (alam mdhyam) ’ he (Kesin) answered. And thence Alamma has
its name
340 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
1 Probably aga refers to the strength of tone, or to the pitch of tone
in chanting, cp. Jaim. up. br. I. 37, where three kinds of ago, are distinguished.
The word aga occurs also ^^dvim^a br. II. 2. 9-13.
Through the wrong readings of Oertel, it has been unknown hitherto that
2
this 9.
same story, with some variants, occurs also in the Jaim. up. br. (III. 31);
instead of Oertel’s sai *vo ’Zam maaya ^lam matayai 'tasya ha Ham evo 'jjagan,
:
we ought to read aaivalammasyalammata Hhaitasya halamma evojjagau. The
:
same Alamma has been mentioned above in our BrShmana XTII. 4. 11. :
He should chant (in this saman, the words:) iha, ihd (‘here!
here!’) for obtaining a firm support^.
1 s
1 By chanting the stobha iha 234 (see the saman in SV. ed. Calcutta,
vol. I, page 121), he gets a support on this world (‘here’). —During the chant
of the varavantiya-saman on the re vati- verses, according to the Sutrakaras
LSfcy. III. 6. 1-6, Drahy. TX. 2. 1-6 (cp. supra VII. 8. 13 and Baudh. XVI. .5 :
261. 6, Ap. XXI. KatJ^ XIT. 3. 12). the following ceremonies must take
8. 1-7,
place :
* At the laud of the varavantTya they should cause (some) milch-cows
to bellow together (with their calves), having brought (the cows) to the south (of
the sacrificial ground) and the calves to the north (this agrees with Jaim. br.
III. 146: uitarato vataah syur daknnato matarah). Having led them together
to the east of the sadas, they drive them behind the agnidh^Tya (-shed) in a
northerly direction. Having made the Sacrificer say (the formula, viz.. Pane. br.
1. 3. 8), he should address them with the names of the cow: ‘o Havya, o
KSmya, o Candra, o Jyota, o Ida, o Ranta, o Justa, o Sunarf, in me may rest
your riches ; come, o Ida, come, o Aditi, o thou delightful one, may I attain
thy delight. O you that are invited, may your invitation fall to my part ’
(cp.
TS. I. 6. 3. e.g.,) or with the verse (beginning:) ‘Together with the bull’,
(Samaveda Sreika-sarnhita IV. 14), or with both. If they (the Adhvaryus, as pre-
e.g.y Baudh. and Ap.), summon (for the
scribed, stotra) by means of water, he
should pour this (water) out on the astava, with the three apo-A?‘-<«^^or- verses’
(SV. II. 1187-1189).
10. There is the rsabha-raivata (-saman) ^ (‘ the bull of the rich
ones’).
1 Aranyegeyagana I. 2. 19, composed on SV. 1. 160, chanted (see § 2) on
SV. IT. 437-439 (as third prstha-laud).
11. The revati (-verse)s are the cattle; in his cattle he thereby
produces a copulation, in order that it may procreate, for not without
a bull does cattle procreate \
1 Nearly identical with XIII. 5. 18.
12. There is the syena (-saman)' (‘the falcon-chant’).
XIII. 10. 9.— XIII. 10. 18. 341
1 Aranyegeya III. 1. 19, composed on SV. I. 379, chanted (see § 3) as
fourth prsthadaud.
13. The falcon, forsooth, reaches the birds that precede him in
flying ;
preceding, as it were, are the former days ^
;
to reach these
the falcon(-saman) is applied.
1 Read purvapretanlva instead ot purvapretan iva.
14. The falcon, forsooth, is able to convey this day, for it is
the swiftest of the birds ; it (the falcon-chant) is applied in order
not to hold off, in order to convey this (day) ;
for the sixth day as
well as the seventh day is the end
5 And the falcon (-saman) must help to reach this ‘ end *.
15. The theologians argue :
‘
The prstha (-laud)s having the brhat
as their support^, and there being these two gayatris and two Jagatis^,
where then, are the brhatis ?
’ ^
1 In the ordinary and normal aghistoma the prathasamans (with the excep-
tion, however, of the second, the maitravarunasya stotra, which always is on
gayatri) are always chanted on brhati-verses.
2 The two gayatris are the verses of the first and the second prstha (the
usual vamadevya, on SV. IT. 32-34) ; the two jagatls are 1. the verses of the
third prstha, which are each of six verse-quarters (cp. note 2 on XIII. 10. 2),
each of eight syllables (=48); 2. the fourth prstha consists by its nature of
verses of four times eight syllables; so the last two ones are equal to jagatls.
16. Two verse-quarters of the two jagatls fall on the gayatri,
(i.e,, are to be transferred to the gayatris) ;
thereby, all become brhatis.
He (thereby) supports the pr8tha( -stotra )s on their place and he
(himself) comes into the possession of a support^.
1 From each of the two jagatls SV. II. 437-439 (cp. note 2 on preceding §)
and SV. IT. 440-442, a pada, twelve syllables, are transferred to each of the two
gSpyatrls, and in this way the gayatris become of 36 syllables and the jagatls
equally so. This all is mere speculation : mimamsaiva ! It is of no effect for the
practice ; the Prayogas, at least, take no notice of these remarks.
17. They hold the laud on verses of six verse - quarters for
propping the s i x-day period.
I This refers only to the last two prsthastotras, cp. XIII. 10. 2 and 3.
18. They perform the sacrifice with a verse of seven verse-
quarters to connect the seventh day. — The stoma (is given)
342 THE BRAHMA NA OP TWENTY FIVE OHAPTBBS.
1 The Hotr and his assist ants« the Hotrakas, perform at the sixth day the
praathitahomas (cp. e.g,, C.H. § 146. d, § 188) with verses of seven quarters, e.g.,
I. 139, 6, I. 137. 1, etc., cp. A^v. VIII. 2. —It has been remarked in X. 6. 6
that the aaptapada verse is a characteristic feature of the sixth day.
2 See XIII. 7. 16.
XIII. 11.
(Arbhava-pavamana-laud of the sixth day.)
(The verses beginning): ‘Around, the soma standing on the
1.
’
mountains, being pressed are gayatrls containing (the word) around ‘
for encompassing (paryapti) all.
1 SV. I. 476=RS. TX. 18. 1-3 (var. rr.)=SV. TI. 443-445.
2 And these verses are apt for the sixth day : X. 6. 0.
2. (The verses beginning) :
‘
He is being pressed, who of the
riches ’
the riches being cows, (are applied) for retaining cows.
1 SV. I. 362=RS. IX. 108. 13-14=:SV. IT. 446-447.
3. (The verses beginning:) ‘Him, ye friends, for the carouse*'
are valakhilya(-verse)s
1 SV. I. 569=RS. TX. 105. 1-3 (var. rr.)=SV. 11. 448-460.
2 The reason why these verses here, and other ones at XTV. 5. 4, are desig-
nated as valakhilya is not obvious. So much is certain, that at the corresponding
li^astra the valakhilya-hymns (RS. VITI. 49-59) are recited. On the saman, treated
below XIV. 5. 4, the Jaim. br. JIT. 170 remarks yad valakhilya viharanti
: tad ahur :
(op. Ait. br. VI. 28), katham etdsu {sc. on the verses corresponding with Kauth. SV.
II. 467-459) vihrtaau stuvata iti. sa hruydd: yad evaitani id)vyundksarani vyatisak^
tani paddni hhavanti, teneti.
4. These two valakhilya- tristichs (are applied) not only at the
sixth, but also at the seventh day
1 Cp. XIV. 5. 4.
That these two valakhilya-tristichs are (applied on these two
5.
days) done in order that these two days may be reciprocally con-
is
nected, that they may not slip away, that they may be tied together.
6. (The verses beginning :)
‘ The somas, the drops, are being clari-
fied
*
' are anu8tubh(-verse)s with their hinderpart directed nether-
ward^.
1 SV. I. 648=RS. IX. 101. 10,12 11 (var. r.)=SV. II. 451-453.
’ ;
xm. 11. 1. — xiii. 11. 12. 343
2 7.
The word nibhaaadah is left unexplained by SSyana; its exact meaning is
not clear.
(The verses beginning): ‘By the clarification clarify these
riches ^ being tristubhs, are Jagatis by their characteristic
’
There-
fore, they are applied at the place of the Jagatis^.
1 SV. I. 541 = RS. IX. 97. 52-64 (var. r.)=SV. II. 454-456.
2 According to Sayana, because in these verses ‘ riches ’
are mentioned, and
these are connected with the Vai4ya, who in his turn is connected with the jagati
(cp. X. 1. 10).
2 The leist stotra of the arbhava-pavamana is normally chanted on jagati-
verses.
8. There is the gayatra (-saman). The brahraana of the gayatra
is the same^.
1 Cp. Vir. 1. 1. sqq.
9. There are the vaidanvata(-sanians) ^ (the chants of Vidanvat).
1 Gram. XIII. 1. 33, 31, and 34, composed on SV. T. 475, chanted on SV. II.
10.
443-446. To SV. I. 475 belong four vaidanvata-samans, see SV. ed Calcutta, vol.
II, page 26. From a comparison with the fihagana, we learn that of these four the
three in this sequence (33, 31, 34) are intended. But, even without the comparison
of the uhagana, we must be able to conclude, that this sequence is intended :
in order to avoid jamitvam : Gram. XIII. 1. 33 is airfa, 31 is svara, 34 is nidhanavat^
and this is the sequence required for more than one saman chanted on the same
verses.
Vidanvat, the son of Bhrgu (once upon a time) struck at
Indra. Remorse came upon him he performed penance and saw these ;
vaidanvata (-saman)s and by means of them he removed his remorse.
He who in lauding has applied the vaidanvata (-saman)s removes his
remorse
1 For the reason why Vidanvat struck at Indra and for the longer version
of this legend see Jaim. br. III. 159, 160 in the Journal of the American Oriental
Society, vol. XXVI, page 63 sqq.
11a. There is the (saman called) ‘the hair of Bharadvaja
1 Gram. XVII. 2. 22, composed on SV. I. 582, chanted on SV. II. 446-447
avaram, see SV. ed. Calcutta, vol. II, page 233.
lib. Hair is cattle; (it is applied) for retaining cattle.
12, This (saman) they call also ‘the long one’^: life is long: in
order to reach (the normal lease of) life.
344 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
I It is the only name of this saman with the Jaiminfycks. Must we under-
stand under the word: ‘they’ : the Jaiminiyas ?
13a. There is the karnasravasa (saman)^ (the chant of Karna-
sravas).
I Gram. XVII. 1. 16, composed on SV. I. 569, chanted on SV. II. 448-460,
see SV. ed. Calcutta, vol. II, page 208, must be aido, and this is the first of
the three samans of this name.
136. They (the Gods) hear him who has lauded (with this saman).
14. Karnasravas, the son of Angiras, being desirous of cattle, saw
this saman. By means of it he created a thousand head of cattle.
^
(The reason) that there is this saman, is for making thrive the cattle
1 The Jaim. br. III. 1G3 explains the name differently :
‘ Indra having hurled
his thunderbolt at Vrtra, thinking that he had not laid him low, was terrified
(sa vyasmayata) His ears crumpled up *, (so that) he did not hear with them.
He wished: ‘May I be not-deaf, may I hear with my ears.’ He saw this
saman and lauded with it. Thereupon he became not-deaf and heard with his
ears. He said I have heard (oArausam) with my ears {karna-)'
:
‘ Hence the
name (of the saman) karnasravasa'. In the sequence it is said that this saman
*
is called also gauloma, because it had been seen by the Angiras Golomas
{goloma a^giraaah).
15. There is the gaurivita (-saman) The brahmana of the gaurl-
2
vita is the same .
^ Gram. V. 1. 22, composed on SV. I. 168, chanted on SV. II. 451-453.
2 See XI. 5. 13 sqq.
16. There is the (saman) with (the word) madhuSout as nidhana ^
^ Gram. IX. 2. 17, composed on SV. I. 355, chanted on SV. II. 451-453.
2 i 3 1111
The nidhana (see SV. ed. Calcutta, vol. I, page 726) is : madhuScuta 2345 h,
17. (It is applied) for obtaining the highest (the best kind of)
food, for honey (madhu) is the highest food.
18. The (saman) with (the word) ghrtaScut^ and the one with
(the word) madhuScut as nidhana are the breasts of Prajapati Praja-
pati is the sacrifice; by means of these two (samans, ^.6., the breasts
of Prajapati-Sacrifice) he milks him (t.e., gets out of him the essence
* tasya karnau aamaisitam (r. aamaiaatam) ;
this meaning (to crumple, to
hrivel) seems to fit better than ‘to stretch*, also in TS. and Kath.
XIII. 11. 13.—XIII. 11. 24. 345
of what is desirable). Whatever wish he has, he thereby milks
(‘ gets fulfilled ’).
1 Gram. V. 1. 12, composed on SV. I. 165, cp. note 1 on IX. 1. 17.
2 Cp. Jaim. br. I. 226: ‘These two samans are the breasts of Prajapati;
by them Indra milked (obtained the fulfilment of) all his desires (out of the sacri-
fice).’ —Prajapati as a mother-being with female breasts occurs elsewhere, see
^at. br. II. 6. 1 3 (misunderstood by Eggeling !), Maitr. Samh. I. 6. 9 : 101. 16, 16.
19. There are the two kraufica{-8aman)s
1 Gram. XVI. 24 and 25, composed on SV. I. 548, chanted on SV. II. 461-
463.
20. Krunc found the day that was to be sought to be sought, ;
as it were, is the sixth day. They find the day by means of these
two (samans).
1 Cp. XIII. 9. 11. — Besides kraunca, these two samans are also called udvat
and 4ammada by the Jaiminlyas (Br. III. 164). The last name originates in
the words of the Gods, who, when the worlds had in fear receded from them,
recovered them by this saman, saying: *4 am vai na ime loka ama dimh,
21. There is the snaus ta( -saman ) ' (the chant of Snusti).
1 Gram. XVI. composed on SV. I. .541, chanted on SV.
1. 1, II. 454-466.
The first of the two samans of this name is intended, cp. § 23.
22. Snusti, the son of Angiras, beheld, by means of this saman,
straightway the world of heaven. (So this saman is) for beholding
the world of heaven. He who in lauding has applied (it), does not
fall from the world of heaven
1 Cp. XIII. 9. 19.
23. This, forsooth, is the saman of Agni vaisvanara. They under-
take (chant) as nidhana (the word) dldihi^ {‘light thou strongly’),
for Agni vaisvanara lights strongly, as it were.
2r 3 2
1 The nidhana is (cp. SV. ed. Calcutta, vol. II, page 142) dldihi 1. The
Jaim. br. (III. Auswahl, No. 189) gives as origin of the name: ‘Agni
166, see
‘ May 4nu8ti8, flames be
(originally) was just as the glowing coals he wished ;
:
born unto me’. (Hence the name 4nau8^a.)
The pavamana(-laud)s of this day end on a nidhana,
24. for
propping the day^ The stoma (is given) —
1 Cp. XIII. 6. 28.
2 Cp. XIII. 7. 2.
;
;
346 THE BBIhMANA of TWENTY FIVE OHAPTBBS.
XIII. 12.
(The uktha-lauds of the sixth day.)
1. The theologians argue: ‘Are the two-quarter- verses ^ to be
’
applied at the beginning or at the closing (of the six -day period) ?
1 On which the uktha-lauds, described in this khanda, are to be chanted, viz.,
SV. II. 467-459=^18. V, 24. 1, 2 , 4 , see note 4 on § 5; SV. II. 460-462=RS. X.
157. 1-3 (varr. rr.); SV. II. 463-465, on which see note 1 on XIII. 12. 9. The
lewttwo two- verse-quarters here intended are not designated by their beginning
words, but in the Jaim. br. they are minutely indicated and treated.
2. They are to be applied at the closing^; the two-quart-
er verses are man : for getting a firm support.
1 Cp. Aiv. VIII. 2. 1 : * (the ritual) for the Hotrakas (is as follows) : on two-
5. verses they (the Chanters)
quarter here chant the uktha (stotras of the sixth
day) etc.
3. By means of the Voice they perform the whole sacrifice
therefore, man speaks the whole Voice, for in him it is firmly estab-
lished, when it is wholly chanted (t.e., applied in lauding).
4. There is the gurda (-saman)^.
1 Gram, XII. I 12, composed on SV. I. 448, chanted on SV. II. 457-459:
svaram.
The vital principles of the Gaupayanas when they were
performing a sacrificial session, were scattered on the inside of the
enclosing-pegs (laid around the ahavaniya) by two crafty Asuras^
(called) Kirata and Akuli^. They® (the Gaupayanas) approached the
fire with (the verses beginning) :
‘
O Agni, (be ever) nigh unto us
’
Thereby, they recovered their vital principles^. This, forsooth, they*
had wished to do at that time. A wish granting saman is the gurda
by it he gets (the fulfilment of) his wish.
1 According to the Jaim. br. (III. 167 in Journal of the American Or. Soc.,
Vol. XVIII, page 42) these Asuraa were so crafty, that they could cook porridge
and meat without fire and that (this passage has been obscure to Oertel) they
used to go before, sowing, whilst they (the other Asuras) followed them (already)
reaping ; read the text : vapantau ha ama purastad ito, lunanto (or some such
participle) ha ama paScad anuyanti, cp. Sat. br. I. 6. 1. 2,
2 The text has kiratakulyau instead of kiratakulyau. SSyana’s explanation
follows the text as printed.
XIII. 12. L—xm. 12. 11. 347
8 In the other versions of this legend it is only from one of the Gaupa-
yanas that the vital airs are taken away; this is more logical and comprehen
sible.
4 See note 1 on § 1 (SV. II. 457-459).
^ The version of the Kauthuma-brahmana gives no explanation of the name
gurda, but the Jaim. br. (III. 171) does. According to this text, gvrda was a
name of a certain food that the Gods took away from the Asuras (gurda eva
nama mahad annddyam). Having obtained it, they agurdan over it.
6. There is the (saman called) gautamasya bhadram^.
1 Aranyegeya III. 1. 21, composed on SV I. 452, chanted on SV. II. 460-
462.
7. By means of this (saman), he (the Chanter) invokes a bles-
sing for him (for the Saorificer), for the saman is a true blessing'.
1 As is apparent from the words of the verse, especially SV. IT. 461 :
yajflam ca nas tanvam ca prajarn ca ... indrah slsadhahe,
8. By means of this (saman), Gotama attained power and great-
ness. Therefore, those (of this family) who are after and before
Gotama, are both termed Gotama-seers '.
1 Cp. note 1 on XI. 5. 22. Are we to read gotama ? But the two Leyden
MSS. read as the printed text.
9. There is the udvamsaputra (-saman)'.
10.
1 Gram. XII. 1. 9, composed on SV. I. 446, chanted on SV. II. 463-465.
These verses do not occur in the B^^samhita, but they are found (with var. r.)
in the Ait. aranyaka (V. 2. 2) and in the J^ahkhayana !§rs. (XVIII. 15. 5). The
text of the saman stands nearer to that of ^ahkh. than to that of Ait.ar. In
Ait.ar. and Sahkh. these verses are given in the sequence in which they are
found in the uttararcika, but in the purvarcika they are found in reversed
order (SV. I. 444, 445, 446 corresponding to SV. II. 465, 464, 463). If the rule
given by Laty. VI. 3. 2 had force also for the Brahmana, the starting point may
be either Ait. ar. or Sahkh. ^rs.
What the iidvamsiya' is, that is the udvamsaputra*.
1 GrSm. TX. 1. 16, composed on SV. I. 342.
2 All the peculiarities of the udvam^Iya (see VIII. 9.6 sqq.) are found also
in the udvara4aputra. For the udvam^iya cp. SV. ed. Calcutta, vol. I, page
696, for the udvamsaputra ib. page 895.
11 Both are of a half ida and have atisvdra^.
I Literally :
* it overtunes the half ida ’. Both these aamans have as half
id5 the stobha up, which is equivalent to it (i.c. id: ida without 5), As to the
::
348 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
expression atisvamti, I presume that it means the same as atihramati and aii-
dvUra the same as atikrama (op. Simon, Introduction to Puspasutra, page 516)
the falling out (passing over) of one or more musical tones, so that the transi-
tion is not a regularly gliding one. The udvam4Iya has ‘
after the ardheda
1 n 1 n
md '2 iro '35 and the udvam^aputra : sd '2 to' '35, Here the transition from
the musical tones 3 to 5, with omission of note 4, seems to be the atisvdra.
Cp. also VIII. 9. 14.
12. Therefore, the jets (of milk) overflow the udder. In idd
(that is), in cattle, he becomes firmly established at the end (of
the day).
13. When it (the six-day period) has been settled (brought to
end), afterwards the verse and the chant are released ^
;
moreover,
by means of the tune he bespeaks ^ (addresses) the seventh day, for
the sake of connection.
1 Just as, for instance, after the usual sacrifice, the two spoons are released
(^at. br. I. 8. 3 27, Baudh. I. 19 : 29. 18 : srucau vimuHcMi),
2 abhisvarati, a compound as ahhimantrayate :
*
to utter a mantra over (some-
thing) ’. Cp. Jaim. br. III. 172; tat (i.e., the last saman) avdram bhavati (the
2
udvam^aputra ends : hdyi, cp. on this ending note 1 on XIII. 6. 28), abhi saptamam
ahah svarati, svarena Svo hhute pratipadyante.
14. For at this moment, when the sixth day is completed, the
Word (the Voice) has fulfilled, as it were, its task of conveying (the
sacrifice to the Gods) ^ He should neither speak much, nor ask
another, nor announce to another (answer another ?)^
1 VSc is here also considered as a drawing-animal that must be yoked at
the beginning and unyoked at the end, when it has become exhausted.
2 Katy. XII. 3. 17 is based on our Brahmana.
15. He (the sacrificer) should feed (the officiating priests) with
honey or melted butter ^ ;
this is as if he besmeared the shoulder
of the (animal) that has conveyed (its burden to its destination)^.
t Cp. Ap. XXT. 8. 9 and Katy. XII. 3. 18, who both draw upon our BrShmana.
The Sutrakaras (Laty. III. 6. 7-10, Drfthy. IX. 2. 7-10) prescribe: ‘After the
completion of the (ritual of the) sixth day, they should avoid talking much;
nor should they study their texts until the commencement of the next day;
he should feed the priests with honey and butter or with one of these at
ahma-sacrifices, with butter only at a sattraand then at the third service.’ It
is known, that a dvSdai^aha can be performed as an ahlna or as a sattra.
— )
XIII. 12. 12. XIV. 1. 4 349
Which shoulder otherwise would become as if burnt by fire, cp. Sat. br.
2
I. 1. 9. 2. —
For the rest, Ap. XXT. 8. 10 draws again on our Brahmana, when
he says, yathohuso vaham pratyafljyat tadrk tad iti vifnayate. The Jaira. br. has
nothing comparable to § 14 and 16.
16. The stoma is the thirty-three-fold one, for gaining a firm
support; amidst the deities, forsooth, he has become established.
Fourteenth Chapter.
(Chandoma-days, 7th, 8th, 9th of the twelve
d ay - ri t e .
(Seventh day.)
XIV. 1.
(Out of-doors-laud of the seventh day.)
1. By the fact that the six-day period arrives at its end, the
stomas and metres are used up^.
1 Cp, note I on III. 9. 3 and Ait. br. V. 16. 10, Kaus. br. XXVI. 7, beg.
2. The six -day period being brought to an end, they proceed
(with the Chandoma-days), using the metres as stomas^.
1 This is explained by the Jaim. br. (III. 173): ‘
Prajapati created this
thunderbolt, this twelve-day period; through the pr^thya-six-day period he
reached all. He thought ;
‘
How can I put the four days (the last four days of
the daAaratra contained in the dvadaAaha) unto it ? ’
He formed out of the
gayatrl the day of twenty -four- versed stotras (the Chandoma-day), out of first
the tristubh the day of forty-four-versed stotras (the second Chandoma), out
of the jagati the day of forty-eight-versed stotras (the third Chandoma), and
out of the anus^bh the tenth day. Because he formed {nir-md), them out of
the metres {chandas), therefore, they are called chandoma.
3. (There are the verses beginning :)
‘
Proclaiming himself, as
Usanas, a Kavya ’
^ : with the characteristic feature of the gayatrl ^
they proceed (begin the first Chandoma-day).
^ SV. I. 624 =RS. IX. 97. 7-9 (var. rr.)=SV. II. 466-468.
2 The praep. pro, cp. for instance X. 6. 1, XT. 3. 1.
4. The gayatrl is the earth : having got a firm standing on the
earth, they start (undertake this day).
350 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. The introductory (verse) is a tristubh
1 Viz., the introductory tristieh is on tristubh verses (II, 406-468), cp. Laty.
VI. 3. 1, Drahy. XVI. 3. 1. —That the morning service begins with tristubh,
not with gayatri, as is normal, rests on the fact that here the dvadtx^aha with
transposed metres is described : vyudhadvadasaha,
6. The tristubh is strength and valour^; having advanced in
strength and valour they proceed.
^ Being connected with Indra and the Baron.
7. The stotriya is a tristich, for retaining the breathings^.
1 See note 2 on VII. 3. 8, note I on XI. 0. 6.
8. (The verses of this tristich) contain the word hari ^ : in
order that the Chandoma-days may not be exhausted
1 In SV. IL 468. d.
2 Because the harivat-verses bestow energy (cp. XII. 13 The chandoma-
7) ?
days are threatened by exhaustion, because all the metres and stomas have ah
ready been applied.
9. There are two complexes of twelve verses^.
1 SV. II. 416-477 and IT. 478-489. In our Brahmana they are not indicated
by their beginning words, in the Jaim. they are. These twenty-four verses con-
sist of the tristich IL 466-468 (cp. note 1 on § 3), of the sukta II. 469-477 =
RS IX. 10; of th3 silkta li 478 486=R8. IX 7 and of the tristich SV. I.
498=!!^^, IX. 67. 28-30 This manner of indicating the verses used for the
bahispavamana is rather confusing; it is, nevertheless, in harmony with the
10.
uttararcika.But two dvadar^arcas may finally rest on our
this distribution as
Brahmana, if we from the surmise (see Introduction, Chapter II) that the
start
author of the Brfthmana draws his versi's directly from the Rksamhita. More
logical and, in one point, interesting is the Jaira. br. (III. 174-170), where,
firstly, the pratipad answering to Kauth. SV. ll. 406-468 is indicated: then, for
the anurupa the verses beginning pra svdndso rathd iva (SV. II. 469-477), which
here are designated as a sukta (navarca), viz., apparently, RS. IX. 10. There-
upon, follows one more navarca (answering to SV II. 478-486), this time not
designated as a siikta, although these verses respond to the sukta RS. IX. 7,
and, finally, the parydsa, b3ginning a te daksam (II. 487-489).
The year is (equal te) twelve months; he thus counter-
balances^ the year to the preceding six-day period^, for the sake ot
equilibrium.
^ Is this the meaning of pratyudyacchati ? Cp. XX. 2. 4.
The six-day period being likewise comparable with the year, because the
2
year has the six seasons and the sadaha, the six prsthasamans.
.
XIV. 1. 5.— XIV. 2. 3. 351
11. There are twenty-four verses; the year is (equal to) twenty-
four half months ;
he thus counterbalances the year to the preceding
six-day period: for the sake of equilibrium.
12. ‘O Drti, son of Indrota’^, thus spoke Abhipratarin, the son
of Kaksasena, ‘those who ascend to the top of a big tree, how do
they fare afterwards’ ? ‘Those, o King, who have wings, fly forth,
those who are wingless, fall down.’
I The text has drta aindrota itiy these points to nom. drtir aindrotih and so
tlie Jaim. hr. has it (Jaim. up. hr. III. 40. 2). Drti is a Saunaka and in Jaim.
up. hr. I. 59. 1 appears as purohita of King Abhipratarin. He is mentioned
also below, XXV. 3. 6.
13. Those who know, have wings, those who are devoid of
knowledge, are wingless. Having made the trivrt (nine-versed) and
the fifteen-fold stoma their wings they proceed to the world of
heaven.
1 Now that they have reached the end of the six-day period, the highest
point : the top of the sacrificial tree, they can now by the application of two
wings proceed further. The thrice-three-fold stoma and the fifteen-fold make
together the twenty-four-versed stoma. The same speculation is found Kaus.
br. XXVI. 7 : athaitau trivrtpcitlcada^au stomau saptamatn ahnr vahata^ catur-
vimSali stomo bhutvd,
14. The sf/oma is the twenty-four-versed one : for (getting a)
firm support, strength, and priestly lustre.
XIV. 2.
(Ajya-lauds of the seventh day.)
1. (The verses beginning:) ‘The crest of heaven, the disposer
’
of the earth ^ are the ajya (-laud) addressed to Agni.
1 SV. I. 67 = Ha VI. 7. 1 , 4, 2 =SV. II. 490>492.
2. The third three-day period, forsooth, is the crest of heaven ^
1 The first being comparable with the earth, the second with the inter-
mediate region, cp. Kaus. br. XXVI. 10: ayam lokah prathama^ chandomo ’ntari
kmloko dvtftyo 'sau loka uttaniah.
3. ‘Agni vaisvanara born in the sacred rite’^: vaisvanara, for-
sooth, is Agni’s favourite resort ;
by means oE his favourite resort
he thereby appropriates^ (Agni) cryptically.
:
362 THE BRAHMANA OV TWENTY FIVE CHAPTERS.
1 SV. II. 490. b.
2 upaMkaati, cp. X. 12. 2.
4. (The verses beginning:) ‘Chant ye unto Mitra’^, being ad-
dreKSsed toHeaven and Earth (serve for) the ajya (-laud) addressed
to Mitra Heaven and Earth, forsooth, are the favourite
and Varuna.
resort of Mitra and Varuna by means of their favourite resort he
;
thus appropriates them cryptically.
1 SV. II. 493-495=RS. V. 68. 1-3.
2 By the words (in SV. II. 496. a, b) parfMvaaya. . . ,divya8ya»
5. (The verses beginning:) ‘Come hither, o Indra, thou bright
one’^, being addressed to the Rbhus^, (serve as) the (ajya-laud)
addressed to Indra. The Rbhus, forsooth, are Indra’s favourite resort
by means of his favourite resort he thus appropriates him crypt-
ically.
1 SV. IT. 496-498=RS. 1. 3. 4-6.
2 The connection with the Rbhus is by no means clear, the verses contain
no allusion whatever to them.
6. (The verses beginning:) ‘Praise him, who by his light ' \
’
being ‘
unexpressed ^ (serve as) the (ajya-laud) addressed to Indra and
Agni : in order not to violate (the dignity of) the deities In the
last half (of the verse) he ‘
expresses ' in order not to cause de-
struction to the deities — The stoma (is given)
1 SV. II. 499-601 =RS. VI. 60. 10-12.
This refers to the fact that these deities, Indra and Agni, are not e.x-
2
pressly named in these verses (this is only partly true, as they are named in
the last pa da of the third verse). According to the Ait. br., the verses, which
are taken for the first day of each triratra, have the names of the deities to
which the 6astra is addressed, in the first verse-quarter, those of the second
day of each triratra are in the second pada, of the third day in the and those
third pada and V. 4. 2; V. 6. 4; V. 12.
(Ait. br. IV. 29. 3; IV. 31. 3; V. 1. 3,
2). This seems to be only a theoretical speculation. The corresponding expres-
sion of the Kaus. br. is: prathame {dvitiye, trtlye) pade sadevam.
3 Just as highly placed persons are angered if they are addressed, with
omission of the complimentary name (aupacarikam ndma)^ with their own
name.
^ In the third pada of the last verse (endram agnim ca vodhave) the names
of the deities are expressed.
—
XIV. 2. 4. XIV. 3. 7. 363
6 Because, otherwise, the deities would not be named personally and thus
the laud would not reach them.
e See XIV. 1. 14.
XIV. 3.
(Midday-pavamana-laud of the seventh day.)
1. ‘Be thou, a bull, clarified by the stream*^ is the gayatrl,
for supporting the day.
1 SV. I. 469=RS. IX. 65. 10-12=SV. II. 163-155.
2. Containing the word ‘bull’ they are, by their characteristic,
tristubhs, for this day is a tristubh-day.
3. (The verses beginning:) ‘Being clarified, o Soma, by the
’
stream ^ are for propping
1 SV. I. 611-^S. IX. 107. 4.5=SV. II. 25-26.
2 § § 1-3 are identical with XI. 8. 1-3.
4. (The verses beginning :)
‘
Forth has the Soma gone to Indra’s
trysting-place *
\ contain (the word) ‘forth’ {pra), for this day is
rather apt to bring forward^.
1 SV. I. 557=RS. IX. 86. 16-18 (varr. rr.)=SV. II. 602-504.
2 Just as the first day of the six-day period (cp. XL 5. 1), so the seventh
day is called thus, because it introduces the third triratra, wherewith they
start anew.
5. Being jagatls, they are tristubhs by their characteristic
feature ^
;
therefore, they are applied at the place of the tristubhs
1 Because Tndra is mentioned in them, the God connected with the triatubh,
ep. VI. 1. 8.
2 The last sSman in the midday-pavaraana is otherwise chanted on tristubh-
verses.
6. There is the gayatra (-saman). The brahmana of the gavatra
is the same
1 See VII. 1. 1 sqq.
7. There is the aantani (-saman) for connecting the seventh
day.
1 Gram. XVIII. 2. 32, composed on SV. I. 584 and 585, chanted (see § 1)
on SV. II. 163-156. -See note 1 on XIII. 6. 9.
23
354 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
8. Just as two persons, dwelling away from each other, go their
different ways, so these sixth and seventh days go their different
ways ;
as if he were to connect them, having brought them together
so he connects these two (days) by means of this (saman).
9 There is the sauparna (-saman) ^ (the chant of Suparna), for
reaching the world of heaven.
1 Gram. III. 2. 24, composed on SV. 1. 1-5, clianied on the same verses'
see SV. ed. Calcutta, vol. I, page 307 {aidam, as expressly stated in Jaim. hr.)’
10. The sacrifice went away from the Gods. It went about in
the form of suparna (the well-winged, the falcon). By means of these
samans ^ the Gods laid hold on it (on the sacrifice). The chandoma-
days, now, are, as it were, a non-sacrifice; this (the chanting of
this saman) is a laying hold on the sacrifice.
1 Note the plural. Must wo infer therefrom that they were optional for
tho author of the Brahmana ?
11. There is the rohitakuliya (-saman) for winning the race.
1 Giam. TV. 1. 2, composed on SV. I. 129, chanted on the same verses.
There are (see SV. ed. Calcutta, vol. I, page 314) two samans of this name, but
the first is nidhanavat.
12. By means of this (saman), Visvamitra, through his two ruddy
(rohita) ones, won the race at Rohitakula.
13. Visvamitra (once upon a time) went with the cart-train of
the Bharatas. He made a wager with (certain) fellows, the Adanti
by name : ‘Ye shall win from me this wealth, ye shall fill these (carts)
for me, if these two ruddy ones shall drive up the bank this (cart)
laden with stones’. He (thereupon) saw these two samans; by means
of these, having yoked them, he drove them forward and won (the
wager)
1 There are many corruptions in the printed text, which should be read :
viSvamitro hharatanam anasvatydydt so 'dantibhir nama^ etc., and • jayathemnni
mahyarp, yuyam puraydtJia. .and oAmacitam instead of asmacitam. Say ana ex-
plains, in all earnest, the faulty reading manasvatyd ! The exact meaning of
vasnika is uncertain. After the sentence: ‘Ye shall win from me this wealth*,
we must supply: ‘if my oxen cannot drive up the bank, but if they can, ye
shall fill my carts (with your possessions)’. The corresponding passage of the
Jaim. br. (III. 183, see Das J. Br. in Auswahl, no. 192) runs: ‘Visvamitra in
the company of the waggon-train of the Bharatas, encountered the MahSvrsas.
Now, there was, either on the Ganges or on the Yamuna, a high, steep bank
XIV. 3. 8.--XIV. 3. 19 355
(at the opposite side). Said the Mahavrsas: ‘Which, forsooth, are now those
two draught-oxen, that will be able to drive up such a high, steep bank ? ’
Vi^vamitra answered: ‘These two ruddy ones of mine’. He had namely two
ruddy draught-oxen. Said the Mahavrsas Let us make a wager if thy draught- :
‘
:
oxen will drive up this (bank), thou shalt fill the carts with wares (?), but if
they do not drive up, we win thy wares
shall (?)’. He agreed to this and
they made the wager They put the two (oxen) to the yoke of a (cart) laden
either with barley or with rice. Vi^vamitra wished: ‘May T win the race’. He
saw these two samans and by means of them, going around them, he drove them
on. The two (oxen) reached the oppositij bank and won. So he won the race;
. And because he had won at the bank [kiila) by moans of his two rudd.v ones
.
{rohita), therefore these samans are called rohitakulhja \
14. The twelve-day rite, forsooth, is a race performed; for the
winning of this (race serve) these two samans.
15. There is the kanvarathautara (-saman) k
1 Oram XTV. T. 29, composed on SV. I. 511, chanted (see § 3) on SV. 11.
25-20: SV. ed, Calcutta, vol 11, page 73. Cp. Kaiis. br XXVT. 9: ijady u kanvur
rathantaram kuryuh, etc.
16. The kanvarathantara is the lustre of the rathantara ;
he thus
applies the rathantara with its pith, by chanting the kanvarathan-
tara on the seventh day.
17. ‘There is sameness of performance in the twelve-day vite\
thus Ugradeva, the son of Rajana^, used to say, ‘the sixth day is
a brhat-day '^
and the seventh (day) is a brhat-day; by the fact that
the kanvarathantara is applied, the sameness is taken away.’
The same ritualistic authority twice in the Jaim.
1 br., once more in our
Brahmana (XXITI. 16. 11) and in Taitt. ar. V. 4. 12.
2 The sixth day being a raivatn-day {i.e., having the re vati -verses as first
prstha-laud) is a brhat-day (cp. Ait. br. V. 16. 22). Thus the kanvarathantara
(the rathantara, according to the Jaiin. br.) separates, as it were, the brhat-
sSmans of the two days.
18. There is the gauhgava (-saman)^.
^ Gram. V. 2. 30, composed on SV. I. 247, chanted on the same verses: cp,
SV. ed. Calcutta, vol. I, page 511.
19. Agni wished :
‘
May I be an eater of food ’
;
he performed
austerities and saw this gauhgava (-saman); through it he became an
eater of food. Because, after acquiring the food, he loudly rejoiced
and jubilated^ (aganguyat), therefrom the gauhgava has its name.
For gaining food the gauhgava is applied.
356 THE brIhmana of twenty five chapters.
I The meaning of agardat and agahguyat (r. aguhguyat ?) must be guessed.
The Jaim. br. (III. 185) derives the name from the noise, gahganiy which the
Gods made after their victory over the Asuras.
20. By a saman that praises the deities, by that the Sacrificers
see their wishes fulfilled They undertake the sacrificial session
hoping that their wishes may be fulfilled, and, indeed, their wishes
are fulfilled
' Cp. the words of the verse (SV. 1. 247): tva7n anga 'praSamsiso devah
^avistha martyam.
21. There is the jlyasya (-saman) with crosswise nidhanas\ for
obtaining firm standing.
1 Gram. XIV. 1. 30, composed on SV. I. 511, chanted on SV. II. 25-26,
see SV. ed. Calcutta, vol. II, page 73; the comm, on Arseyakalpa calls it dvini-
dhanam. The exact meaning of tiraSclnanidhana I do not see. The Jaim. br,
(III. 187) calls it 7nadhyenidhanam.
22. Ayasya of the Angiras clan, had eaten food of the Adityas,
who had undergone the consecration (diksa) ^ He (consequently) went
amiss. He (then) saw these ayasya (-samans) and, by means of them,
redressed himself. Gone amiss, as it were, is the seventh day^: in
that there is this saman, he redresses the day by means of it.
1 Cp. XI. 8. 9 with note 1.
2 In so far as it comes after the complete six-day period (?).
23. There is the pravad bhargava( -saman) ^
;
(the chant of Bhrgu
containing the word ‘
forth ’).
1 Gram. XVI. 2. 16, composed on SV. I. 557, chanted (see § 4) on SV. li.
502-504, cp. SV. ed. Calcutta, vol. II, page 181 ; it is nidhanavat.
24. By means of the (saman), containing (the word) ‘
fortli ’ {pra),
the Gods went forth (pra) to the world of heaven, by means of the
(saman), containing (the word) ‘up' {ud), they went uph
1 This last remark is made for the sake of completeness in anticipation of
the eighth-day ritual, cp. XIV. 9. 39.
The pavamana-lauds (of this day) end on a nidhana
25. for
propping the day. The stoma (is given) 2 — .
Ir
1 The nidhana of the pravadbhArgava, according to Sayana, is : ma' 2 nd
2 1111
pathd ’3
\
u\vd 234d. —Cp. XIII. 5. 28.
‘2
See XIV. 1. 14.
—
XIV. 3. 20. XIV. 4. 5. 357
XIV. 4.
(The prstha-lauds of the seventh day.)
1. (The verses beginning:) ‘We with the soma thee ’
^ are sato-
brhatis ;
(in chanting on these) he steps on to a larger metre : in order
not to fall dovvn^.
^ SV. I, 261=11. 214-216.
2 Cp. XII. 4. 3.
2. (The verses beginning:) ‘
No one shall by his deed equal liim '
\
being brhati(- verse) s, are, by their repetition, jagatis^.
1 SV. I. 243=]^S. VIIT. 70. 3-4 (var. r.)=SV. TI. 605-506.
2 The verses are brhatis (84-8 ^ 12 4-8), but, by the repetition of 12 syllables
(four at the end of the 2nd, 3rd, and 4th padas), they come to bo of 48 syllables
=jagatl. Jn this way the verses are construed in the gramegeya the vaikha- :
nasa-saman, see § 6.
3. A slipping down it is, as it were, if, after a larger stoma
they apply a smaller one^; that these (brhatis) become by repetition
jagatis, is for the sake of counterbalancing*^.
1 If, after the sixth day of thirty-three-fold stoma, they undertake the
twenty-four-versed seventh day.
2 Cp. Ait. hr. V. 16. 23: tad yad brhat prstham bhavati brhataiva tad hrhat
pratyuttabhn uvanti.
4. There is the kaava (-saman) with the word abhi (‘on to’) as
finale
1 Gram, VII. 1. 30, composed on SV. I. 261, chanted on SV. Ji. 214-216.
3 5 ,
Its mdhana is: bhl, see SV. ed. Calcutta, Vol. I, page 541. Apparently
abhi has here the hostile moaning as m abhicarali.
5. By means of the (samau) with (the word) ‘
on to ’
as nidhana,
Indra hurled his thunderbolt at Vrtra and slew him. He who in
lauding has applied the (saraan) with (the word) ‘on to’ as nidhana,
slays his rival h
1 According to the Jaim. br. (III. 189), India, wishing to slay Vytra, called
on Kariva to assist him (saying: iha no 'dhi bruhi), whereupon Kanva saw this
saman and Indra slew his foe. Because Kanva by means of this saman had
called over the thunderbolt the word abhi (‘on to!’), therefore it is called the
abhinidhana-kanva.
358 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
6 There is the Yaikhanasa(-saman)
1 Gram. VI. 2. 20, composed on SV. 1. 243, chanted on SV. II. 50e5-506, cp.
SV. ed. Calcutta, Vol. I, page 502.
7. The Vaikhanasas were Seers dear to Iiidra. These were killed
at (a place called) ‘Saints’ Death’ by Rahasyu Devaraalimluc (‘the
God-robber’). The Gods said (to Indra) :
‘
What has become of these
Seers ?
’
^ He went in search of them but did not find them. He
(thereupon) clarified these worlds with one single stream^ and found
them at •
Saints’ Death ’
and revived them by means of this saman.
That, forsooth, had been his wish at that moment. The vaikhanasa is
a wish-granting saman. By means of it he gets his wish. The —
stoma (is given)
1 Note the irregular aaudhi kva tarmyo instead of kva la rmyo.
^ It is impossible to say what is the precise meaning of the purifying pro-
cess by means of one stream Perhaps ekadharena is adjectival, but which
substantive is in this case to be supplied ? Although agreeing in part, the tale
is different in the Jaim. br. (III. 190, see Auswahl no. 193): ‘There was a
certain kind of Seers, called Vaikhanasa. These Seers were dear to Indra. They
were killed by Rahasyu, the son of Malimluc. Indra, searching for them, en-
countered Rahasyu. He said to him :
‘Rahasyu, hast thou happened to have
seen those Seers called Vaikhanasa?’ He answered: ‘It is I who have killed
them, o Bhagavan !
’
Him answered Indrca: ‘Hey, Rahasyu, the killing of a
Brahmin being difficult to confess, how hast thou confessed (it) ? *
He answered :
‘ I have taken on me (the guilt of) falsehood and Brffiimin-killing. Falsehood
has gone from me and I have come to truth (?)’, To him said Indra: ‘Choose
a boon, thou who hast confessed’. He said: ‘May a Brahmin bo born in my
progeny’. (This was granted to him and his descendants) are those Taksus, the
descendants of Rahasyu. .. .Thereupon, Indra revived them through this saman,
and because this saman had been seen by Indra Vikhanas, therefore, it is
called ‘
vaikhanasa ’.
See XIV. 1 14.
XIV. 5.
(The a rbhava-pavam ana-laud of the seventh
day.)
1. (The verse beginning:) ‘The intoxication desirable for thee’^
is the gayatri. Intoxicating, rich in sap is the evening-service; lie
(thereby) puts (in it) intoxication and sap.
1 SV. I. 470=:RS. IX. 61. 19-21=:SV. II. 165-167.— This § is identical with
XT. 10. 1, 2.
.
XIV. 4 6. — XIV. 5. 6 359
2. (The verses beginning:) *
This one, pressed by the stream’^
being kakubhs, are tristubhs by their repetition^.
1 SV. T. 584 and 585=RS. IX 108. 5-6. In the uttararcika the verv^es ansuvr-
ing to purvarcika 584 and 585 seem simply to have been forgotten They ought !
to have been inserted after vs. 506, where they are actually and correctly given
in the Jaim. san hita. But the reason for this irregularity can be guessed : it
is the fact that in the purvarcika, by way of exception, the two verses are
recorded, on which the corresponding samans are to be chanted. Thus the
irregularity is rather in the pilrvarcika, where we expect only vs, 584, and not
also vs. 5 8 5, the melody of 585 being apparently the same as that of 584.
2 The verses serve for the i5arkara (§ 14), which, being composed on SV. I.
400 (a kakiibh of 8+12 + 8 syllables), becomes a tristubh (of 44 syllables) by the
repetition of the first pada and last eight syllables of the second pada. See
the saman in S\ . od. Calcutta, VoL 1, page 817,
3 A slipping down it is, as it were, if, after a larger stoma they
apply a smaller one : that these (kakubhs) become tristubhs by re-
petition, is for the sake of counterbalancing
1 Cp. XIV. 4. 8.
4a. (The verses beginning :)
‘
O Friends, sit ye down ^
^ are
valakhilya(verse)s
1 SV. I. 568=RS. IX. 104 1-3=:SV. II 507-509.
2 Cp. note 1 on Xlll. 11. 3.
46. These two valakhilya-tristichs (are applied) not only on the
sixth, but also on the .seventh day. That those two valakhilya-tri-
stichs (are applied on the two days), is done in order that they may
not slip away, that they may be tied together h
1 Identical with Xlll. 11. 4 and 5.
5. (The verse beginning :)
‘
By fore-conquest, from your plant
’ ^
is a viraj. The viraj is food, for retaining food^.
1 SV. I. 545=RS IX. 101. 1-3=SV. II. 47-49.
2 Cp. VIII. 5. 7 (with note)
6. (The verse beginning :)
*
Forward has the swift one flowed
’ ^
is an aksarapahkti : the source of the stomas
^ SV. II. 510-512 = RS. IX. 109. 16-18 (var. r.), do not occur in the
pu rv areika
2 The aksarapankti, or dvipada viraj of
40 (8 x 5) syllables, is said to be the
source or the strength of the stomas, because all the stomas, from the trivrt to
360 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
the forty -eight-fold, are contaiaed in it. How they are contained in it, is not
apparent to me.
7. Moreover, the aksarapahkti-metre is, at this moment, of un-
exhausted strength^; by means of it the Chandoma (-days) are made
of unexhausted strength.
1 Not having been used on any of the preceding days.
The Theologians argue: ‘The stomas and metres at the six-
8.
day period having arrived at their end what is the metre of the
Chandoma-(days) ? One should answer ’
These aksarapahktis are :
‘
their metre’.
1 Gp. XIV. l. 1.
9. (There is the tristich beginning:) ‘
Which Somas, far away ’
^
;
far away, as it were, has the sacrifice now gone: this (the sacrifice)
they, by means of this (tristich), seek to get
1 SV. IL 513-515=BS. TX. 65. 22-24, notinpurvarcika.
10. Being gayatris. they are jagatis by their characteristic
featui'e' Therefore, they are applied at the place belonging to the
jagatis^.
1 1 see no other feature which these verse.s have in common with the jagatl
tlian the rain mentioned in SV. II. 515. a, the jagati being artidcially brought
forward in connection with the rainy season, cp VI. 1. 10.
2 At the end of the arbhava-pavaraana.
11. There is the gayatra (-saman). The brahmana of the gayatra
IS the same^.
1 See VII. 1. 1. sqq.
12. There is the (samau) with (the word) daksa as nidhana
1 Gram. IV. 1. 24, composed on SV. 1. 141. chanted (see § 1) on SV. II. 165-
12 1 11 11
167. Its nidhana (see I, page 333) is dakm 3 ya 2S4o.
SV. ed. Calcutta, Vol.
The saman is mauk^am daksanidhanam. The SutrakSras (Laty. ITT.
called also
6. 22-23. Drahy. IX. 3. 3-4) make regarding this part of the arbhava-pavamSna
the following remarks: ‘On the seventh day the agner arka and the somasaman
with one and a half idd (should be applied) on the first two verses of the
mauksa, or the mauksa and the somasSman (should be applied) on the last two
verses of the gayatri, and the agner arka on the three ’. The schema, then is
either
— :
XIV. 5. 7. XIV. 6. 13 361
yaa te mado varenya iti
1-3 gayatram tiarau, on SV. II. 166-167,
4 agner arkah prathamayam (ar. g. I. 2. 7, chanted on II. 165).
6 aomaadma dvitlydydm (gram. XIII. 1. 6, chanted on II. 166).
6 maukaarii trtiydydm (gram. IV. 1, 24, chanted on II. 167).
Or
yaa mado varenya iti
te
1 prathamayam (clianted on 165).
gdyatrarn
2 maukaam dvitlydydm (chanted on II. 166).
3 aomaadma trtiydydm (chanted on II. 167).
4-6 agner arkaa tiarau (chanted on IT. 166-167).
(The ilhagSna, which in the sequence of the samans follows closely the
Brahmana, does not give vthis somasaman at the place where we would expect
it, in case its author followed the prescripts of the Sutrakaras, but in the
ilhyagana the agner arka is given in accordance with the Sutrakaras). The
necessity for this prescript of Laty. and Drahy. is not obvious ; the stoma is
the twenty-four-fold one, and the Brahmana arbhava-pavamana
gives for the
eight samans; if each of these were chanted on complete tristichs, the stoma
would come all right. The author of the Nidanasiltra (IV. 7) makes the fol-
lowing remarks, of which, although the text is neither sufficiently certain nor
wholly clear, an attempt at translation may bo given :
‘ The Paihgins read (the
Chandoma-days) with the arka (-saman)s for prstha (-laud)s, (i.e., they prescribe
for each first prsthastotra of the 7th, 8th, and 9th day one of the three arka-
samans, probably svdHrdm arkah, dlrghatamaao rkah and agner arkah
*
aranye- :
geya I. 2. 3, 4, 7); this is the prstha-part of the Chandoma (-days); (but) he
does not cause them to be visibly present in the prsthas, because he fears the
byhat and the rathantara (to whom by rights belongs the first prsthastotra), but
applies them before, on the arbhava (at the beginning of the arbhava) in this :
way they are nearest to the prsthas (see our Brahmana XIV. 11. 8 and XV. 3.
34). On the seventh day, it (the arka) is optional, because it is not prescribed
by the Brahmana must (however) be applied, according to (our) Teachers,
;
it
for it is the joining of the Chandoma-days, as not only the Paingins read (it),
but also some of the Chandogas.’ The text runs: arkaprathdji pait'igino dhlyate,
aaiad chandomdndm prathavihhaktis teadiji prathatve tiathamdno (?)
;
na sdkadt’
karoti, brhadrathantare vd (?) nikdmayamdnah purvd cdrbhave (read perhaps
purvdma tv drbhave) karoty^ evam nediyaai prathdrid'fh aaptame "'hani krtdkrto ;
hhavaty abrdhmanavihitatvdt kartavya ity dcdrydS chandomdndm cdrkaaamddhir
;
yathd caitdn paifigino 'dhlyate chandogda cdpy enam eke '"dhlyate. To me it
seems probable that the ritual prescripts of the Sutrakaras, where they order
the arka and the somasaman to be chanted on this day, follow the Jaiminiyas
(br. III. 191), and the eke chandogdh of the Nidanasutra are probably the
Jaiminiyas.
13. Prajfipati created (emitted from himself) the creatures; these
being created out of him^, deemed themselves rather weak. By
;
3(52 THE brIhmana of twenty five chapters.
means of this saman, (and especially) by (its nidhana) daksdya^
(‘ for energy'), he puts into them strength and valour. That there is
this saman. (thereby) he puts strength and valour into himself.
3 asmat here seems to be transferred from the occarriug expression : ta asmut
sr<^tdh. >. Mpukra marly e.g., VI. 7. 19.
2 See note 1 on § 12.
14. There is the sarkara( -saman) ^ (tlie chant of Sarkara).
1 Gram. X. 2. 35, composed on SV. 1. 400, chanted (seo § 2) on SV. I.
584-585; there are two samans of this name (see SV. ed. Calcutta, Vol. I, page
817) but the svarain is intended.
15. All beings praised Indra. He, meeting Sarkara, a Sisumara-
(Dolphin) rsi \ said : ‘Praise me’. He, scattering water, said : ‘With
this much would I praise thee’^. From him he (Indra) caused the
flow of the water to recede. He thought himself rather left behind
(on the dry land) and saw this saman. By means of it he again
attained to the water ^ This, forsooth, he had wished at that time.
A wish -granting saman is the sarkara By means of it he obtains
(the fulfilment of) his wish.
1 Read with the two Leyden MSS. Hsumara r.um, with sandhi as XIII.
12 . 8 .
2 etavaio "hatn tocirfi ntuydm although the Jaim. br. has precisely the same,
I guess, that this stands for etavalo aham—etdvatd u ahum, as an instrumental
is required. Perhaps the meaning is : with water only, not with a song I will
‘
praise thee *.
2 Read with the two Leyden MSS. vegam avejayat and sa etai samUpa^yat
tenapo 'nusamdmuta — The Jaim. br. (III. 193,
, see das J. Br. in Au?wahl, No.
194) contains the following version of this tale :
‘
All beings praised Indra.
I^arkara the Dolphin did not wish to praise Indra. He said to him ;
‘
Praise
me He answered :
‘
I for one will not praise thee ;
in the ocean, amid the
waters, roam immerging. With this much|would I praise thee and (with these
1
words) he showed him the water. (Thereupon) Parjanya by moans of the
rains caused him to swim upward, stranded him on the dry land and dried
him up through the wind from the north. As he lay there wholly dried up, he
knew: ‘That I am come to this, has been caused by Indra. Now, then, I will
praise him. He, being praised, will make me swim again down to the ocean
He saw this sacred text and lauded him with it: ‘He who repeatedly has
foimerly brought us good things, him y© must praise, o Friends, him: Indra,
lor help’ (Jaim. samh. 1. 2. 4. 7=SV. Kauth. I. 400). He said to him (to
India, or to Parjanya) : * Do they clarify the ocean by rain ? Do make me
swim again to the ocean’. Him Parjanya caused to swim (again) below (the
—
XIV. 5. 14. XIV. 5. 22. 363
surface of the waters) ... .By means of this same sacred text he (Sarkara)
ascended the world of heaven. He is that Sarkara (the constellation) that rises
yonder. .. .The Chandoma (-days) are an ocean. The dolphin, now, is able to
set one over the ocean. That there is the ^arkarasaman, is for crossing the
ocean.’
16. There is the plava(-stman) ^ (the boat-chant).
1 C4ram. XIV^ 1. 34, composed on SV. I. .511, chanted (see § 4. a) on SV.
11. .507-.509. See SV. ed. Calcutta, Vol. IT, page 75.
17. ‘A sea they cross’ they say, ‘who enter upon the twelve-
day rite.’ He, verily, who without a boat crosses the sea, does not
come out of it; that there is the plava(-saman), is for reaching the
world of heaven
1 Cp. V. 8. 5.
18. By (the words of the nidhana of this sa man) : ‘may we
overcome all difficulties they overcome that which by them is
wrongly chanted or recited h
I Cp. V. S. 6 with note 1.
19. It has a nidhana of eleven syllables^; of eleven syllables is
the tristubh^. The tristubh is strength and valour; he is (thereby)
firmly established in (the possession of) strength and valour.
1 See note 1 on preceding §.
2 i.e., of four times eleven syllables.
20. There is the gaurivita(-saman) b The brahmana of the
gaurivita is the same
1 Cp. XI. 5. 13.
2 See XI. 5. 14-20.
21. There is the kartayasa(-saman) ^ (the chant of Krtayasa).
1 Gram. XVI. 1. 9, composed on SV. I. 545, chanted (see § 5) on SV. II.
47-49, cp. SV. ed. Calcutta, Vol. II, page 151.
22. They undertake (chant) as nidhana (the word) for repel-
ling the evil 2.
81111
,<• .1 Instead of upa234d of the saman, cp. note 1 on IX. 6. 1.
*
2 Because the word hi is etymologically connected with the root han!,
(Sayana).
364 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
23.
He who in lauding has applied the k5rtayasa(-saman), repeh
evil
1 The name kSrtave^a, which is another one for the same saman, is ex
plained in the Jaim. br. (III. 196, Auswahl No. 196) in the following manner
‘
The realm (once) was divided in three parts :
(one part rested) with the
Bharatas, one third (part) with the Vaitahavyas, one third (part) with the
Mitravats. Krtave^a (who probably was king of one of these three parts)
desired two realms be united (with my part)
:
* May these He saw this
saman with double nidhana and lauded with it. Thereby, these two realms
were united (with his realm).’
24. There is the sauhavisa( -saman) ^ (the chant of Suhavis).
1 Gram. XI. 2. 11, composed on SV. 1. 427, chanted (see § 6) on SV. IK
510-612. There are more samans of this name, see SV. ed. Calcutta, Vol. I.
page 848, which are also partly designated as (indrasya) aatjikraina. A coni'
parison of the uhagSna proves that the first {svaram) is intended, though w©
might expect, in view of the next following §, that the sauhavisa with the
word 8var as nidhana was meant.
25. Suhavis, of the Angiras clan, by means of this (saman)
straightway beheld the world of heaven, (so it serves) for beholding
the world of heaven. He who in lauding has applied (this saman)
does not fall from the world of heaven (he reaches the world of
heaven)^
The Theologians argue: ‘The stomas and metres at the
26. six>
day period having arrived at their end, what is the metre of the
27. ”
Chandoma(-day)s ? ^ One should answer :
‘
they have man for
their metre’. Man is fivefold^, and the two-footed verses are man:
in order that the Chandomas may not be exhausted.
1 Cp. XIV. 5. 8, XIV. 1. I.
2 This remark is made A propos of the dvipada virdj or dkaarapa^kti (cp
XIV. 6. 6, note 2), on which this last mentioned saman is performed. For the
rest, man is fivefold because his ‘elements’ are flesh, sinew, bones, marrow and
semen. For the rest, here and at the parallel passages, purusacchandasah
should be read.
There is the Jarabodhlya( -saman) ^ : for obtaining food.
I Gram. I. 1. 26, composed on SV. I. 16, chanted on SV. II. 613-516. The
last of the two is intended, because it must be aidam (see § 31); cp. SV. ed.
Calcutta, Vol. I, page 117.
XIV. 5. 23.— XIV. 6. 31. 365
28.
The jarabodhiya (-saman) is food^, the gayatri is the mouth 2
,
he thus places food in his mouth, he eats food.
1 Because of the fanciful connection of jara in jarabodiya with the root jr
{jiryatCy ‘ to digest ’).
2 The two are, at least, connected together, cp. VI. 1. 6. For the rest,
this last chant is performed on gayatri, cp. XIV. 5. 9, 10. — An interesting tale
in the Jaim. br. (III. 197, cp. Auswahl, No. 197) explains the origin of the jara-
bodhlya :
‘ The ^aktyas, who used to offer meat-cakes, (once) held a sacri-
ficial session. Gaurivlti, one of these Saktysis, had shot a deer. Tarksya Suparna
came flying unto him from above. He (Gaurivlti) put (his arrow) on (his bow)
and aimed at him. He (Tarksya) addressed him :
‘
Seer, do not shoot at me
(cp. XI. 5. 14, note 1). We will help thee to fulfil what desire thou mayest
have’. ‘And what desire, then, do I have’? he said. ‘Thou lovest the
daughter of Asita Dhamnya, to her 1 will convey thee ’. Now, Asita Dhamnya
was jealous; he possessed a palace in the intermediate region (in the air, just
Gandharva, who was jealous of his sister, had a
as in the story of U^^anas, the
palace in the sea). There they guarded his daughter. Having hidden him in
the stalk of a leaf, he conveyed him (Gaurivlti) day by day to the maiden,
and every morning he (Suparna) awakened him by means of this saman,
saying: ‘Awaken, thou lover’ (a variation in the beginning words of the saman ;
jara hodha).Hence the name jarabodhiya. The maiden became pregnant and
a son was born to her. But he was torn asunder and thrown away by the
Asuras, who said: ‘This, forsooth, is the fruit of a sister {jmmgarbha)^ it is an
ogre that has been born here ’. He (probably the father) wished : ‘ May I
revive him’. He saw this saman and revived him with it. He (was) Sarnkrti,
the son of Gaurivlti ’. In the pravara-texts a Sarnkrti occurs as father of
31.
Gaurivlti.
29. An eater of food becomes he, who knows this.
30. They chant (it) on gayatri(-verso)s, for the sake of getting
a firm support, for (the obtainment of) priestly lustre. With which
breath they start, in that they finish (the laud)
1 This agrees with XITI. 9. 28.
§
The pavamana-(laud)s (of this day) end on idd"^; idd is cattle
and the Chandoma(-day)s are cattle. He, thereby, brings cattle into
his cattle. —The stoma (has been given)
1 The second of the two jarabodhlyas is aidam.
2 See XIV. 1. 14.
;
366 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XIV. 6.
(The uktha-lauds of the seventh day.)
1(7 . (There are the verses beginning :)
‘
Let the calf draw hither
(a) thy mind L '
1 SV.'I. 8=RS. VIII. 11. 7-9=SV. II. 516-518.
15. That part of the sacrifice, which consists of the uktha
’
(-laud)s, is a cutting, as it were ;
that it contains (the word) ‘
hither
is for the sake of congruence
1 This § agrees with XI. 11. 2.
2. (The verses beginning :)
‘
Bring thou hither, o Indra, on our
behalf
’
^ are full kakubhs
1 SV. I. 405:=RS. VIII. 98. 10-12 (var. rr.)=SV. II. 619-621.
2 The expression purnah kakubhah is here just as obscure to me as XIII.
6. 3. Sayana’s explanation : akmraikanyunah, if it were right, might refer to
SV. II. 520 a and b. Otherwise, the first two verses are regular kakubhs and
the last is a pura-usiiih.
3. A slipping down, as it were, it is, if after a lar^ ^oma
they undertake (apply) a smaller one ^ : that there are t se full
kakubhs, is for not slipping down.
1 Cp. note 1 on XIV 4. 3.
4. (There is the tristich beginning:) ‘
What prosperity, o wonder
fnl Indra, thou, bearer of slingstones, is in fulness given by thee,
bring that, o thou who procurest riches, with both hands unto us
’
^
he thereby gains prosperity.
1 SV. I. 345=RS. V. 39. 1-3 (var rr.) = SV. II. 522-524. The first verse of
the tristich is quoted in full, because of the word radhas, on which the explana-
tion {raddhim) rests. In the translation I have followed the recension of the
Rksamhita, the Samavedic reading is due simply to the extension of syllables
4 5 4 2 i
in the gSiia : md iha nd {yad indra hd i |
citra ma iha nd 23) out of Rgvedic
mehand.
5. There is the vatsa(-sanian) ^ (the chant of Vatsa).
t Gram. I. 1. 16, composed on SV. I. 8, chanted on (see § 1. a) SV. II.
616-518. There are two samans of this name on SV. I. 8, but the first, being
«v5rom, is required.
; —
XIV. 6. 1. XIV. 6. 7. 367
6. Vatsa and Medhatithi were both sons of Kanva. Medha-
tithi reproached this Vatsa :
‘
Thou art a non-brahmin, (thou art)
the son of a Sudra (mother)’. He answered: ‘Let us walk accord-
ing to the rite throughfire (to decide) which of us two is the better
brahmin'. With the vatsa(-saman), Vatsa walked through the fire;
with the maidhatitha(-saman), Medhatithi. Not even a hair of
him (of Vatsa) was burned by the fire. That was what he at that
time had wished. A wish-granting saman is the vatsa(-saman).
By means of it he gets (the fulfilment of) his wish L
i The same interesting tale is recorded more elaborately in the Jaina. br.
(III. Auswahl No. 203).
234, 235, see * ’ it Explaining the name raaidhatitha,
treats of Medhatithiand Tri^oka, not Vatsa, but in III. 198 it is expressly
stated that Vatsa Kanva is the same person as Tri^oka. The text runs: The *
two sons of Kanva, Medhatithi and Tri4oka, contended about the sacred lore
(brahman). They said; Come, let us cross the flaming fire’. They crossed the
‘
flaming fire. TriiSoka crossed over it (unharmed), but of the other it scorched
the eye-lashes. Ho (Trisioka) said to him (to Medhatithi) :
‘ I have vanquished
thee’. ‘No’, said he, ‘thou art the son of an Asura-mother ;
even the
deities have not wished to touch thee’. Then, they (said): ‘Come, let us cross
the water’. They crossed the flowing Rathaspa. Tri^oka crossed over
it (unharmed), but of the other the rims of his cart were moistened by the
water of the Rathaspa (translation uncertain, text corrupted !). He (Tri^oka)
said to him (to Medhatithi): ‘I have vanquished tliee ’. ‘No’, said he, ‘thou
art the son of an Asura-mother, even the deities have not wished to touch
thee’. Then, they (said): ‘Come, let us let loose cattle’. Thereupon, Tri^oka
immediately let loose the hairless and earless cattle. These became heated and
out of their urine sprang the ‘ vra *, therefore, one who obtains from viands
should neither eat the ^
vra'' others of these fever-stricken animals ran west-
ward and entered the Sindhu, where they were changed into riversalt. Hence
itis said: ‘Riversalt is (the same as) cows’. Medhatithi, on the other side,
desiring cattle, stretched himself out near (the place, whence the cows were to
be omitted) during a year, and from this same stone-bedecked hole let loose
(t.e., did come forth) the cattle (by means of the verse): ‘Thou of the cow-
containing hole’ (Jaim. Samh. III. 48. 17, one of the verses on which the maidha
titha-sSman is chanted, cp. below, XIV. 12. 8)’. From Jaim. br. III. 198, we
infer that the saman used by Tri^oka for ‘ letting out ’
the cows, was the vatsa-
saman :
‘ Vatsa, the son of Kanva, being desirous of cattle, practised austerities.
He saw this saman and lauded with it. He is (the same as) Tri.<§oka. . .He im-
mediately obtained the hairless and earless cattle ’.
7. There is the sausravasa(-samf>n) ^ (the chant of Susravas).
1 Gram. IV. 2. 1, composed on SV. I. 145, chanted (see § 2) on SV. 11.
519-521. There are two samans of this name and both are nidhanavat. From
:
368 THE BRAHMANA OF TWENTY FIVE OHAFTBRS.
the uhagSna it appears that the first of the two is intended; with equal right
the second might be taken (SV. ed. Calcutta, Vol. I, page 341).
8. Upagu, the son of Suj^ravaa, was the chaplain of Kutsa,
the son of Oru. This Kutsa cursed any one who should offer a
sacrifice to Indra. Indra (once) having met Susravas, said :
‘
Offer a sacrifice to me, I am hungry He him and
offered to
Indra, having the sacrificial cake in his hands, came up to Kutsa
and said :
‘
They have offered a sacrifice to me, what has become of
thj’ curse V ‘Who has offered a sacrifice to thee ? ’ (he asked).
‘Susravas’, he answered. Then this Kutsa, son of Uru, cut off, by
means of the pillar of udumbara-wood, the head of Upagu, the son
of Susravas, as he (Upagu) was chanting the saman. (Thereupon)
Susravas said to Indra :
‘
From thy part has this sort of thing
happened unto me’. He (Susravas) by means of this saman revived
him {viz,, Upagu). This, forsooth, he had wished at that time. A
wish-granting saman is the (s?iman) of Susravas. By it he gets
(the fulfilment of) his wish
1. The version of the Jaim. br. (111. 198-201, cp, ‘
AuswahP No. 198) runs
as follows, * Kutsa Aurava was formed out of Indra’s
{* sprung from the thigh ’)
thigh, just as Indra was, so was he even as one who has been formed out of :
himself. He made him his charioteer. He (Indra) (once) surprised him (Kutsa)
with his (Indra’s) spouse, Sad, the daughter of Puloman, and said to her
‘ How hast thou done this ’
/ Sho answered :
‘ I have not discerned you both
’
He said: ‘1 will make him bald, in this way thou wilt discern (us)’. He made
him bald. But he (Kutsa), having covered his head with a turban, approached
(her). This is the (origin of the) turban of the charioteer. He (Indra) again
surprisedhim (with his spouse) and said to her How hast thou done this ? ; ‘ ’
She answered I have not discerned you both, he has covered (his head) with
:
‘
a turban and so has approached me He (Indra) said Between his shoulders ’. :
‘
will I strew sand, in this way thou wilt discern (us)’. And he strewed sand
between his shoulders. That is the sand that found between a charioteer’s
is
shoulders. But he (Kutsa), having covered it with his upper-garment, approached
her. He again suprised him and said to her :
‘ How hast thou done this ’
?
She answered have not discerned you both, he has covered himself with
; ‘ I
his garment and so has approached me’. He (Indra) drove him away, saying:
‘ Be a Malta’. He said ; May we, o Indra, not go to ruin give thou that to us
‘
;
by which we may
from thee, forsooth, wo are born’.
live; (Indra answered:)
Then shake thou off that sand between thy shoulders He shook it off and it arose
as that great people called the Rajas and Rajiyas. Of them he was the king.
His house-chaplain W6is Upagu, the son of Susravas. He (Kutsa) said :
‘
Let no one
offer sacrifice. He who in my realm cwts as ofiering-priest, must be deprived
XIV. 6. 8.— XIV. 7. 2. 369
of hia possessions. The Gods, forsooth, do not eat if no offering is made. Not
even the must be offered
leaf of a tree Now, Indra went to Upagu, the son
of Su^ravas, and said pray thee to offer for me
;
‘
[ He answered They do not :
‘
offer sacrifice here; he who would offer, hina they would deprive of his possessions
He showed him the world (of heaven ?) saying This world thou wilt gain, if thou :
‘
offerest sacrifice*. He (Upagu) thought: ‘Let them deprive me! Come, I will
offer’. (Now, Upagu performs in a simplified manner alone the sacrifice of
soma for Indra. This takes place thrice, and each time Upagu is deprived of
his possessions. But when Kutsa hears, that again for the third time, Upagu
has sacrificed) he rose and smashed him to pieces and scattered him in the
water. But his father, Su^ravas, the son of Sthura, learned :
‘ Kutsa Aurava
has smashed thy son to pieces and thrown him in the water’. He came run-
ning to him and asked :
‘
Where hast thou put my son ’
? ‘
He lays there
smashed to pieces in the water*. He went after him in the water (to fetch
his son). From out his mouth Indra in the guise of a rohita (fish) drank the
soma. He thought :
‘
This forsooth, is Indra, him I will praise. He will revive
this (son) of mine ’. He saw this saman and lauded him with it ’ (and then
Indra revived his son).
9. There is the vmka(-saman)
t Gram. IX.
1. 31, composed on SV. I. 315, chanted (see § 4) on SV.. II.
522-524. There are (see SV. ed. Calcutta, Vol. I, page 705) three samans of
this name, but the last of these, being aidatTif is required,
10. Cyavana, the son of Dadhyafic, was beloved by the Asvins.
As he became of old age, they, by means of this {vinka~) saman, shook
{vinkayati) him in the water and made him young again. This they
had wished at that time. A wish -granting saman is the vihka. By
means of it he gets (the fulfilment of) his wish.
11. The stoma is the twenty-four-versed one, for (obtaining)
strength and priestly lustre.
(Eighth (second Chandoma-) day.)
XIV. 7.
(
0 u t-o f-d oors-laud of the eighth day.)
1. (The tristich beginning:) ‘The young one, being born, the
beloved one, they wipe,* ^ is the opening one of the eighth day.
1 R8. IX. 96. 17-19 (var. rr.)=SV. II. 525-627.
2. As a young one, forsooth, comes this one^ into existence
through the seventh day, him they wipe off through the eighth day.
24
y
370 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 It is not certain to whom this pronoun refers, according to Sayana the
stoma is meant.
3. The stotriya is a tristich, for retaining the breaths'.
1 See note I on XIV. 1. 7.
4. They (the verses mentioned in § 1) contain (the word) hari,^
in order that the Chandoma(-day)s may not be exhausted.
1 This is forced, the word occurring in SV. II. 525 being haryatam* The
verses, being harivatyahy are apt for tho bestowing of energy and strength on
the Chandomas (who are in need of this ! see XIV. 1. 1 and XIV. 6. 7), cp.
XII. 13. 7.
5. There are (complexes) of nine verses'.
1 I. SV. II. 528-636=RS. IX. 8 {sukta) 1-7, 9, 8; II. SV. II. 537-645=RS.
IX. 13 (aukta) 1-4, 6, 5, 7-9; III. SV. II. 546-554=RS. IX. 12 {sukta) 1-7, 9,
8. None of the verses are indicated in our Brahmana, the Jaim. br. (III. 206)
indicates only the first nine verses, designating them as a sukta the second
group and the third group are likewise called a navarcam suktam.
6. There are nine breaths', the Chandoma{-day)s are cattle^;
he thereby puts the breath into the cattle.
1 See note 1 on VI. 2. 2.
2 See note 1 on III. 8. 2.
7. There is a (complex) of five verses'; the pa nkti (-metre) is
of five feet (of five verse-quarters), fivefold is food^, (so they serve)
to obtain food.
1 SV. II. 565-659=RS. IX. 50 {sukta).
2 Cp. note 2 on XII. I. 9.
8. It contains (the word) ‘lute’'; the lute, forsooth, is the
end 2 and this eighth (day) is the end of the days ^ : on the end (on
the eighth day) they thereby chant with the end (the lute, i.c., the
hymn containing this word) : for gaining a firm support.
1 In SV. II. 555. c.
2 See note 1 on V. 6. 12.
2 It is the last (but one!) day of the nine-day period; in the same man-
ner, the mahavrata day is called the end of the year in V. 6. 12.
9. There are three tristichs', for connecting the out- and in*
breathings.
XIV. 7. 3.— XIV. 8. 5. 371
1 I. SV. 11. 560-562 (=1. 495)=RS. IX. 61. 1-3; II. SV, 11.563-565 (=I
510)=RS. TX. 61. 25-27: III. SV. 11. 566-568 (=1. 493)=RS. IX. 63. 7-9.
10. It is the fourty-four versed stoma ^
;
in strength and valour
he thereby is firmly established ; the tristubh is strength and valour
1 According to Kaus. br. XXVI. 7, composed of the seventeenfold and
the trinava stomas (17 + 27=44).
2 Because the out>of-doors-laud hero also, as at the seventh day (XIV. 1.
6), begins on tristubh- verses.
XIV. 8.
(The ajya-lauds of the eighth day.)
1. (The tristich beginning:) ‘
Agni, the God, in accordance with
the Agnis/^ is the ajya(-laud) addressed to Agni.
1 SV. 11. 569-571 =]RS. VII. 3. 1-3.
2. (By the plural) ‘
with the Agnis,* he kindles the eighth day
in view of the preceding days that have been kindled ^
1 The plural agnibhify refers to the preceding days, the singular agnim to
tills eighth day. Is abhi to be taken in the sense of ‘ in view of *
or ‘ together
with’ (‘daarbij’, Dutch)?
3. (The tristich beginning:) *
Mitra do we call,* ^ (is destined)
for the ajya(-laud) addressed to Mitra and Varuna, being connected
with the brhat^.
1 SV. II. 143-145, cp. XI. 7. 3.
2 Cp. note 4 on page 33 of the edition of the Arseyakalpa.
4. The Ohandoma(-day)s, forsooth, are a ford difficult to cross,
as it were. Just as in daily life they enter into a stream, which is
difficult to cross, having linked themselves mutually together, so he
links thereby^ the two characteristic features^ mutually together, in
order that the Chandomas may not oscillate.
1 Thereby, i.e., by taking, as first and third ajyastotra, a rathantara-
tristich, and by taking, as second and fourth, a brhat-tristich.
2 Of the rathantara- and the brhat-days, this eighth day being a rathan-
tara-day.
5. (The tristich beginning :)
‘
This Indra we incite ^ is (the
ajya-laud), addressed to Indra.
1 SV. II. 572-574 (=1. 119)=RS. VIII. 93, 7-9 (var. rr.).
;
372 THE brahman A OF TWENTY FIVE CHAPTERS.
6. By means of the eighth day, forsooth, the Gods had incited
Tndra, by means of the ninth they had repelled eviP. The day
they thereby incite.
1 Read papmanam aghnann,
7. (The tristich beginning :)
‘
On Indra, on Agni, a loud {brhat)
praise,’^ is (destined for) the (ajya-laud) addressed to Indra and Agni,
being connected with the brhat
1 SV. II. 150-152, cp. XI. 7. 3.
2 See note 2 on § 3.
8. The Chandoma(-day)s, forsooth, are a ford, difficult to cross,
as it were. Just as in daily life they enter into a stream, which
is difficult to cross, having linked themselves mutually together, so
he links thereby the two characteristic features mutually together,
in order that the Chandomas may not oscillate^. — The stor^a (is
given)
5 Cp. § 4.
2 See XIV. 7. 10.
XIV. 9.
(The midday-pavamana-laud of the eight
day.)
1. (The verse beginning :)
‘0 Adhvaryu, the (soma) pressed by
means of the stones,’ ^ is a gayatri. for supporting the day
1 SV. I. 499=RS. rX. 51. 1,3,2 (var. r.)=SV. II. 575-577.
2 Because ol the word ‘stones’, which are of hard and durable substance.
2. Being gayatrls, they are tristubhs by their characteristic
feature ^
;
for this day is a tris^bh-day.
^ They mention Indra, who is connected with the tristubh, VI. 1. 8.
3. (There are the verses beginning:) ‘The living Somas, unto’^.
‘
Unto ’
is the characteristic of the rathantara, ‘ great ’
of the brhat
he applies the characteristic of both together, for this (eighth) day is
equal to both these aspects ^
1 SV. I. 518=RS. IX. 107. I4-16=SV. II. 206-208.
2 Cp. XII. 3. 4 5
.
.
.
XIV. 8. 6.— XIV. 9. 12. 373
4. (The tristich beginning :)
‘
The sustainer of the day is be-
ing clarified by the strong juice — this three-day period being un-
sustained, as it were — (serves) by (the word) ‘the sustainer’ for
sustaining (it).
1 SV. I. 558=RS. IX. 76. 1-8 (var. r.)=SV. II. 578-580.
5. Being jagatls, they are tris^bhs by their characteristic fea-
ture ^
;
therefore, they are applied on the place belonging to the
tristubhs
1 Cp. note 1 on § 2.
6. There is the gayatra(-saman). The brahmana of the gaya-
tra is the same^.
1 See VII. 1. 1, sqq.
7. There is the vairupa(-saman)
Gram. XIV. 1. 5, composed on SV. I. 499, chanted (see § 1) on SV. IT. 575-
577. There are (see SV. ed. Calcutta, Vol. II, page 57) two vairnpas on this
verse; that the first is intended rests on a comparison of the uhagana.
8. The vairupa is cattle :
(so it serves) for obtaining cattle
the year is of different features^ (virUpa) and food is of different
features : for obtaining food.
1 Why this assertion ?
9. There is the asu bhargava(-8aman) ^ (the swift chant of
Bhrgu).
1 Gram. XII. 2. 25, composed on SV. I. 469, chanted on SV. II. 575-577.
It is svaram, see SV. ed. Calcutta, Vol. II, page 11.
10. This day (once upon a time) collapsed ;
by means of the
swift (chant) the gods restored it again ;
therefore, it is called
‘
the swift one
11. There is the margiyava(-saman) (the chant of the
‘
hunter').
1 Gram. III. 2. 1, composed on SV. I. 115, chanted on SV. II. 57.5-577.
There are (see SV. ed. Calcutta, Vol. I, page 289) more than one saman of this
name, but the nidhanavat is intended.
12. This God^ forsooth, they call ‘the hunter’. By means of
this (saman) he attained the supremacy over both kinds of animals^.
374 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
He who in lauding has applied the margiyava(-saman), attains the
supremacy over both kinds of animals®.
1 Ominis cau«a, the name Rudra is avoided; the mSrgTyava-samans are
also called ‘the chants of Rudra*.
2 That live in this village and that live in the wilds, Jaim. br.
8 And the God aims not {nahhimanyate) at his cattle, Jaim. br. III. 212.
13. There is the saumitra(-saman) (the chant of Sumitra).
1 Gram. X. 2. 11, composed on SV. T. 388, chanted on SV. II. 575-577, see
SV. ed. Calcutta, Vol. I, page 797 (last of the three).
14. The brahmana of the saumitra is the same^.
1 See XIII. 6. 9-10.
15. There is the ai^ta(-saman) ^ (the chant of T^n).
I Gram. III. 2. 6, composed on SV. I. 117, chanted on SV. II. 576-677.
The first of the two of this name, SV. ed. Calcutta, Vol. I, page 293. Accord-
ing to the Jaim. br., it is trinidhanam.
16. I^n, the son of Kavi, by means of this (saman) straight-
way beheld the world of heaven :
(it serves) for beholding the world
of heaven. He who is lauding has applied (it), falls not from
(reaches) the world of heaven.
17a. There is the sa kamasva( -saman)
1 Gram. V. 2. 19, composed on SV. I. 193, chanted on SV. IT. 575-577. It
is aid.am, see SV. ed. Calcutta, Vol. 1, page 420.
176. The brahmana of the sakama4va is the same
1 See VIII 8. 4-5.
18. This (saman) they also call ‘
the chant of the yokes The
yokes are the breaths^: for retaining the breaths (the life).
1 dhurdih sdma^ this must be the meaning of dAwr, cp. dhuroh ^amyd»
2 Sayana explains as follows :
‘
for those (breaths), leaving the body of a
dying man, injure {dhurvanti), hurt, the surrounding people that stand near.’
This explanation seems questionable. The name dhurdih adma is given to this
sakama^va to bring in a new commendation, the dhurah being equalised with
the pranas^ so that dhurdih aama is equal to prdndndifi sama. The dhurah
support the cart, as the pranas support the living being. Besides the explana-
tion proffered by our brahmana, the Jaim. br. (III. 210) gives another one:
*
the yokes are the metres ; the Chandoma-days have their strength gone, so to
say (because the metres are repeated in them); by applying the chant of the
, :
XIV. 9. 13.— XIV. 9. 25. 375
yokes, the Chandoma-days become possessed of yokes, of metres, and of un-
exhausted strength
19. There is the vilamba8auparna(-8aman)^, (the soaring chant
of Suparna).
I Gram. III. 2. 26, composed on SV. I. 125, chanted on SV. II. 576-577.
It is (see SV. ed. Calcutta, Vol. T, page 308) nidhanavat caturaksara-nidhanam ;
according to Jaim. br.
20. That one of the sauparna(-saman)s, which (is applied) on
the eighth day, is the trunk, those two (sauparnasamans) that (are
applied) on the seventh ^ and ninth ^ day, are the wings at the side
(of the trunk). Now, the trunk, as it were, soars between (vilam-
bate) the two wings. Because the trunk soars between the two
wings, therefore, it is (called) the vilamba8auparna{-Bhm8in).
1 Cp. XIV. 3. 9.
2 Cp. XV. 5. 18.
21. The sauparna(-saman) (thus) is applied to reach the world
of heaven.
22a. There is the vamadevya with double ^m-sound^.
1 GrSm. XIV. 2. 22, composed on SV. I. 614, chanted on SV. TI 206-208.
1
The saman has (see SV. ed. Calcutta, Vol. II, page 87) twice hum md 2. It is
aidam. According to the ArseyabrShmana, Gram XI. 2. 2 (ed. Calcutta, Vol.
I, page 855) is equally called dvihimkdram vdmadevyain besides aamjaya. But
the grantha-edition of the gram, designates it only as samjaya, not as dvihim>
kdram vdmadevyam.
22b. (It serves) for obtaining food^.
1 Probably because the vamadevya is cattle : IV. 8. 16, VII. 9. 9, XI. 4. 8.
23. For the Chandoma' •day)s are this second characteristic
featured
1 The first complex of days is the preceding six day period, the second is
the three-day period, which is constituted by the Chandomas.
24. The vamadevya is a cattle, the Chandoma (day)s are cattle
he thus brings cattle into (his) cattle.
25. There is the gayatrapar3va(-saman)
1 Gram. XVII. 2. 31, composed on SV. I. 684, chanted on SV. II. 206-208.
It is nidhanavat, cp. SV. ed. Calcutta, Vol. II, page 237.
;
376 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
26. This day collapsed ;
by means of the gayatraparsva the
Gods connected it : therefore there is the gayatraparsva.
27. When the three day period' was shattered, they (the Gods)
healed it by means of these samans : by means of the gayatra-
parava^ they propped it, by the santani® they connected it, by the
samkrti^ they brought it into good order (samaskurvan). The two
preceding three-day periods were well established, but this one was
not. That these samans are thus applied, is in order that it may
be well established.
1 The third trirStra: the Chandoma-days.
2 Of the second Chandoma-day.
3 Of the first Chandoma-day, cp. XIV. 3. 7.
^ Of the third Chandoma-day, cp. XV. 3. 28. b.
28. There is the pauruhanmana(-saman) ' (the chant of Puru-
hanraan).
1 Grfim. VII. 2. 17, composed on SV. I. 273, chanted on SV. II. 206-208.
It is aicfam, see SV. ed. Calcutta, Vol. F, page 663.
29. Puruhanman, of the Vikhanas clan, by means of this
(saman) straightway beheld the world of heaven ;
(so it serves) for
beholding the world of heaven. He who in lauding has applied (it)
does not fall from (attains) the world of heaven
30. It is provided with ‘up-beat’', for the Chandoma(-day)8
have samans with ‘up-beat’^.
1 abhyaghatya (from abhyahanti, ‘to strike on, subsequently’) denotes a
certain way of repetition (the Jaiin. br. seems to use here abhyarambha). Cp.
also note 1 on XIV. 11. 10. The syllables of the verse (SV. I. 273. b) {bhir a)
2 1
dhrigub become in the chant: {bhir 5) dhra*l igu’2h—dhra-i gu2h the syl-
lables of SV. I. 273. c : taruta become :
12 — 12
tdrutd'Z tarutd'3, the syllables of SV.
2 n 5 4
F. 273. d : vrtraha grne become (vd) —trdhd gd'234 rnd i — tra hd'o grnd i.
2 The acchidra (§ 35) at least has similar repetitions.
31. There is the dvaigata( -saman) ' (the chant of Dvigat).
1 Gram. VII. 2. 1, composed on SV, T. 264, chanted on SV. II. 206-208,
the first of the two SV. ed. Calcutta, Vol.
: I, page 546.
32. Dvigat, of the Bhrgu clan, by means of this (saman) went
twice to the world of heaven, after having arrived, he returned.
^
XIV. 9. 26.— XIV. 9. 37. 377
The clvaigata(-saman) is applied for obtaining (the fulfilment of)
two wishes
1 The tale is more comprehensible in its recension of the Jaiminiyas (Jaim.
br. III. 216, see * Auswahl n° 200) The Gods, having seized the whole sacri-
’
:
*
fice, went up to the world of heaven. The men did not know of the sacrifice,
so the continuity was broken (the sacrifice, to be effective, must be ac-
knowledged by both Gods and men). (In consequence), Gods and men suffered
:
from hunger, for, upon what is given from here (from the earth, f.e., from the
men to the Gods), the Gods exist, upon what is given from thence (from
heaven) men exist: neither the oblations went upward, nor was the rain pour*
ed downward. The Gods said to Ayasya The men do not know of the sacri- :
*
fice, so the continuity has been broken. Go and dispose the sacrifice for the
men’. This is the sacrifice as disposed (now-a-days) to men. Having dwelt
among the men, Ayasya did not know again the (way to the) world of heaven.
He wished : * May I know the (way to the) world of heaven ’. Having lauded
with this saman, he again knew the (way to the) world of heaven. Because
. .
Ayasya from yonder world came to this world and from this world to
yonder world and thus visited twice these worlds, hence the saman has its
name; dvaigata’.
33. There is the harayana(-stoan) ^ (the energy -chant).
1 Gram. VII. 1. 11, composed on SV. I. 263, chanted on SV. IT. 206-208,
see SV. ed. Calcutta, Vol. I, page 423 (aidam).
34. Indra, being desirous of lustre, of energy (haras) practised
austerities. He saw this hMyana(“Saman) and by means of it
obtained lustre, energy. Lustrous and full of energy becomes he
who in lauding has applied the harayana( -saman).
35. There is the achidra (-saman) ^ (‘the cleftless chant’).
1 Gram. XIV. 2. 1, composed on SV. I. 512, chanted on SV. II. 206-20S.
According to the Jaim. br. (III. 218), it is padanidhanam and jydyo'hhydram-
bham (cp. note 2 on § 30), see SV. ed. Calcutta, Vol. II, page 77.
36. What cleft there was in this day, that the Gods by means
of the cleftless (saman) covered up. Therefore, it is called the
cleftless (saman).
37. There is the barhaduktha(-stoan) ^ (the chant of Brhad-
uktha).
1 Gram. VIII. 1. 17, composed on SV. I. 296, chanted on SV. II. 207 (last
pada) and 208, see SV. ed. Calcutta, Vol. I, page 601. There are many sSmans
of this name, but it must be aidam. As the uhagana forgets to give this saman,.
it is only a Prayoga which has enabled mo to identify it.
378 THE BRAHMAN A OF TWENTY FIVE OHAPTBBS.
38. Brhaduktha, the son of (the woman) Vamni, came by means
of this (saman) to the chaplain-office of food. The chaplain-office
is the Brahman’s food ;
(so the saman serves) for obtaining food ^
1 Cp. Xlir. 9. 27.
39. There is the ndvat-bhargava (-saman)', (the chant of Bhrgu
containing the word ‘up’).
1 Gram. XVI. 2. 7, composed on SV. I. 556, chanted on SV. TI. 578-580. It is
nidhanavaty see SV. ed. Calcutta, Vol. II, page 174 (the first of the three here called
ahgirasa). According to Jaim. br. (III. 219), it is also called viSdlam.
40. By means of the (saman) containing (the word) ‘forth’, the
Gods went forth to the world of heaven; by means of the (saman)
containing (the word) ‘up’, they went up'.
1 This § is found already XVI. 3. 24.
The pavamana(-laud)s
41. (of this day) end on a nidhana', for
propping the day. The stoma — (has been given)
1 Cp. note 1 on § 39.
2 See XIV. 7, 10.
XIV. 10
(The prstha-lauds of the eighth day.)
1. (The verses beginning:) ‘Who knows him together with the
soma’ are satobrhatis '.
1 SV. I. 297=:RS. VIIT. 33. 7-9=:SV. TI. 1046-1048.
2. A slipping down, as it were, is the fact that on the seventh
day there are satobrhati(verse)s', but (if these would) not (be applied)
on the eighth ;
therefore, they are to be applied on the eighth (day) ;
for not slipping down.
1 Cp. XIV. 4. 1 .
3. On this matter (however) they (the Theologians) say :
‘
The
satobrhat! metre is loose, as it were'; firmly established (on the con-
trary) is the brhati^ with its repeated verse-quarters. (The verses
beginning:) ‘What, o Indra, in front, behind, above (on which
the third prstha-laud is to be chanted) are a consideration (contain
a consideration) of the regions : to obtain a firm standing ’.
XIV. 9. 38.-— XIV. 10. 9. 379
1 In the satobrhati, consisting of 12-1-8 12 + 8 syllables, the pairs of veiHw-
quarters (12 + 8) follow on each other uninterruptedly and thus show a certain
uniformity, a kind of jamitvam.
2 The brhati, consisting of 8 + 8 + 12+8, has, on the contrary, a repetition of
verse-quarters, in so far as here follow two quarters of eight syllables immediately.
For the rest, the verses which are rejected (in § 1 and 2) as being satobrhatis,
as well as those which are commended as being brhatis (in § 3), are both brhatis,
but the first is followed by two other brhatis and the second by one satobrhati.
It is probable that their brhatt-and satobrhati- being, is made effective by the
mode4.of chanting in tlie praxis. —The hautra-ritual of the Aitareyins (A4v. VII.
4. 3) has a different pragatha, {viz., RS. VII. 66. 14), but the Kausltakins (Sahkh.
4r9. XII. 4. 4-7) allow the verses mentioned by our brahmana in § 1 and 2
as well as those mentioned in § 3. Against these, then, our brahmana appa-
rently polemizes.
3 SV. I. 279=RS. VIII. 4. 1-2=SV. II. 581-682.
On these (verses) he should chant, as the Brahman's saman \
the naipatitha(-saman)^ (the chant of Nepatithi).
^ As third prsthastotra, the first and second are the usual ones.
2 OrSm. VII. 2. 27, composed on SV. I. 279, chanted on SV. II. 581-582.
The last of the two, being nidhanavat (cp. page 573), is
SV. ed. Calcutta, Vol. I,
required. According to Jaim. br. III. 220, this saman was seen by the son of
Kanva, Nepatithi, when, at a sacrificial session of the Kanvayanas, their cattle
ran short.
5. A saman, being of rsi-descent, is fit for reaching the world
of heaven^. He who in lauding has applied (it), does not fall from
the world of heaven (reaches the world of heaven).
1 Cp. XI. 6. 22.
6, 7. (The verses beginning:) ‘Both let him hear'^ (serve) for
connecting both: the prstha(-laud)s and these days
1 SV. I. 290=RS. VIII. 61. l.2=SV. II. 583-684.
2 The pfsthas of the six-day period and these Chandoma-days.
8. On these (verses) the vaiyasva( -saman) ^ (must be chanted)
(the chant of Vyasva).
1 Gram. VIII. I. 10, composed on SV. 1. 290, chanted on SV. II. 583-584;
is aidam, cp. SV. ed. Calcutta, Vol. I, page 593.
9. Vyasva, of the Angiras clan, by means of this (saman) straight-
way beheld the world of heaven^. This (saman) is applied at the
:
380 THE BRIhMANA of TWENTY FIVE CHAPTERS.
end of the prstha(-laud)8 (as the last), for beholding the world of
heaven. — The stoma (has been given)
1 The origin of the name Vaiya4va is explained in the Jaim. hr. (III. 221,
see ‘Auswahl’ No. 201) in the following manner: ‘About Vya^va, the son of
Sakaina.4va, when he was (still) in the womb of his mother, his paternal uncle
Gaya knew that he would be born as a seer. When he was born, he (Gaya)
gave order to expose him, with the words ‘ One has been born, who directly :
after his birth is gone to ruin’. Him (the exposed infant) the shadow did not
leave, two thumbs procured him (miraculously) the mother-milk. Of
and his
this they informed him (Gaya):
‘The boy thou hast ordered to be exposed
lives He took his club and went near to slay him. He (Vya4va) wished
!
’
‘
May I get out of this, may 1 find deliverance and assistance ’. He saw this
saman and chanted it over (him, over Gaya). Thereupon, his (Gaya’s) club fell
back and split up his head’.
2 Cp. XIV. 7. 10.
XIV. 11.
(The arbhavapavamana-laud of the eighth
day.)
1. (The verse beginning:) ‘Be clarified, o God, united with
long life; unto Indra let thy intoxication go’^ is the gayatri. In-
toxicating, rich in sap, is the afternoon-service ;
he (thereby) puts
(in it) intoxication and sap
1 SV. I. 483=RS. IX. 03. 22-24 (var. r.)=SV. 11. 585-587.
2 Cp. XI. 10. 2.
2. (In the verses beginning:) ‘Unto us lustre and great glory
(the word) ‘
unto ’
is characteristic of the rathantara, (the word)
‘ great of the brhat. He applies the characteristics of both to-
gether, for this day (has) both these features^.
1 SV. 1. 579=:RS. IX. 108. 9-lO=:SV. II. 361-362
2 This § is identical with XIII. 5. 2.
3. (The verses beginning:) ^
Prana, the young of the great
ones,’^ contain (the word) ‘breath’. He, thereby, puts breath into
the Sacrificer.
1 SV. I. 570=RS. IX. 102. 1-3=SV. II. 363-366. Cp. note 1 on XIII. 6. 3.
4. (The verses beginning :)
‘
Unto (ahhi) us booty containing
riches,’ ^ are by the word ‘
unto ’
characteristic of the rathantara, for
this day is a rathantara-day.
1 SV. I. 649=:]BS. IX. 98. 1, 5, 3 (var. rr.)=:SV. II. 688-690.
XIV. 11. 1.— XIV. 11. 10. 381
5. (The verse beginning:) ‘Be clarified, o Soma, as a great
ocean/ ^ is an aksarapankti, the source of the stomas. Moreover,
the aksarapankti- metre moment, of unexhausted strength
is, at this ;
by means of it, the Chandoma(-day)s are made of unexhausted
strength. The Theologians argue: ‘The stomas and metres at the
six-day period having arrived at their end, what is the metre of the
Chandoma(-day)s ?
’
One should answer :
‘
These aksarapanktis are
their metre*.
1 SV. I. 429=RS. IX. 109. 4-G=SV. II. 591-593.- -The rest of this § is
identical with XIV. 5. 6-8.
6. (The verses beginning:) ‘The cows urge the running*^,
being gay at r is, are, by their characteristic, jagatis*. Therefore, they
are applied at the (proper) place of the jagatis.
1 SV. II. 254-256=:RS. IX. 65. 1-3 (cp. XII. 1. 10).
2 Because they mention (255. b) the Clods and (256. b) the rain, both of
which are connected with the jagati-metre, cp. VI. 1. 10.
7. There is the gayatra(-saman) ;
the brahmana of the gayatra
is the same
1 See VII. 1. 1. sqq.
8. There is the svasiram arka(-saman) ^ (‘ The praise of the well
mixed ones ’).
1 Aranyegeya I. 2. 3, composed on SV. I. 468, chanted on SV. II. 585-587.
—Cp. note 1 on XIV. 5. 12. See the saman in SV. ed. Calcutta, Vol. II,
page10.
404.
9. The hymn of praise {arka), forsooth, is food; (so it serves)
for obtaining food —The ‘well-mixed ones* are the breaths^, (so it
serves) for retaining the breaths (the life).
1 Cp. Sat. br. XII. 8. 1. 3: ‘for the hymn of praise {arka) is the food for
the Gods’.
2 Probably the author of our brahmana combines the word with sva
(‘own’) and Hraa (‘head’). Or are the breaths well-mixed, because they are
inseparable from each other ?
There is the surupa(-8aman),^ (‘the chant of beautiful form*).
t GrSm. XIT. 2. 15, composed on SV. I. 468, chanted on SV. II. 585-587.
There are on this verse (see SV. ed. Calcutta, Vol. II, page 8) rwo samans of
this name, both aida. A comparison of the uhagana proves that the first of
382 THE BRAHMANA op TWENTY FIVE CHAPTERS.
the two is intended, and this is confirmed by the Jaim. hr. (III. 223), where
it is designated as punarnitiinna : tat punarnitunnam akurvaUf tat puna?' abhy-
aghnan. In this last word we have a kind of illustration of abhyaghatya,
above, XIV. 9. 30.
11. The surupa (or thing of beauty') is the cattle; (so it
serves) for retaining cattle.
12. There is the bhasa(-saman),' (‘the chant of Light'); he who
has applied (it), in chanting, shines.
^ Gram. XIII. 1.composed on 8V. I. 470, chanted on SV. II. 585-587.
5,
There are two samans of this name on the same verse (see SV. ed. Calcutta,
Vol. TI, page 14 and 16), but the last is intended; this is proved by the Jaim.
br. where not the bhasa- bub the madila-sainan is prescribed. Now, this
mSdila is in its melodious figuration precisely equal to the second bhasa.
13. It has at each verse-quarter a nidhana^, (and is) rathantara-
like; for this day is a rathantara-day
1 From the Prayogas consulted by me it appears that of each pada of the
re the last two syllables are chanted as nidhana.
2 The padanidhana is characteristic of the (first) rathantara-day, see X.
10. 1. —The text of our BrShmana should be read :
padanidhanam rathantaram
raihantararh hy etad ahah,
14. The diemoniac Svarbhanii struck the sun with darkness^,
so that itdid not shine; by means of the bhnsa (‘the Light’), Atri
repelled the darkness, so that it (again) shone. Because it (the sun)
got this as its light therefore, it (the saman) is called ‘the Light'.
1 Identical with IV. 6. 13, IV. 5. 2, IV. 6 8.
2 Uncertain : yad vai tadbhd abhavat or yaddhaitadbha abhavat.
15. These Chandoma(*day)s, forsooth, are, as it were, darkness^;
by means of this saman he makes the light shine on them.
1 * By the manifoldness of their practice,’ according to Sayana.
16. There is the kaksivata (saman) ^
(‘the chant of Kaksivat').
1 GrSm. IV. 1. 22, composed on SV. I. 139, chanted on SV. II. .‘)85-.587,
svdrajn, see SV. ed. Calcutta, Vol I, page 329.
17. Kaksivat, the son of Usij, by means of this (saman) came
into the possession of progeny, of plurality. He who in lauding has
applied the kaksivata (-saman) is progenerated and multiplied.
XIV. 11. 11.— XIV. 11. 19. 383
18. There is the asita(-8aman) ^ (‘the chant of Asita*).
1 Gram. III. 1. 28, composed on SV. I. 107, chanted on SV. II. 585-687;
is aidam, see SV. ed. Calcutta, Vol. I, page 275.
19. Asita, the son of Devala, by means of this (saman), had a
glimpse of these three worlds ^ The asita(-saman) is applied for the
fulfilment of three wishes.
1 Cp. KSth. XXII. 11 : 67. 9 :
‘
As to the verses addressed to Yama, by means
of these the worlds, as well those that are on this (on the nearer) side as those
that are on the other side, became visible to Asita, the son of Devala. To him
the worlds that are on this side and those that are on the other side become
wholly visible’ {sain asmai bhanti). Of the interesting parallel of the Jaim. br.
(III. 268, 269, see Auswahl’ No. 209), although it is only partly intelligible,
‘
may follow here an attempt at translation : ‘
The Seers said :
'
Come, let us try
to obtain that world of heaven which is situated above the Falcon, whore (are)
those Atharvans’. (These Seers were) Prenin, the son of Somahita, Madhuc-
chandas, the son of Vi4vamitra, Asita the son of Devala, and as many others
as wished to see its vicinity. Of these (Atharvans), who were a long time
engaged in sacrifice, they (the Seers) did not hear during many years. But of
those (Seers) they (the Atharvans) heard :
‘
He (the Agnidhra) holds the Srausat,
he (the Hotr) holds the va^apcall’. Now, one of the Atharvans, Udvanta by
name, descended to (the Seers) with a cup (of Soma) in his hand. He said to
them: ‘With what wish do ye perform your sacrificial session?’ They an-
swered: ‘We wish to obtain that world of heaven, which is situated above the
Falcon, where are those Atharvans ’. He said :
*
Do ye go behind the village ?
’
‘Yes, we do’. For what end?’ ‘For the path’. ‘Just so’, he said, ‘that
is not efficacious for you to reach the world of heaven’, and, thereupon, he
looked down on his cup. Now he said: ‘Do ye eat meat?’ ‘Yes, we do’.
‘ For what end ?
’
‘
For retaining sight and breath ’. ‘Just so ’, he said, ‘neither
is that efficacious for you to reach the world of heaven ’, and he again looked
down on his cup. He said: ‘Do ye visit your wives?’ ‘Yes, we do’. ‘For
what end?’ ‘For obtaining progeny’s continuation and continuity'. ‘Just
so’, he said, ‘neither is that eflficaciou.s for you to reach the world of heaven ’;
and he again looked down on his cup. He said Do ye speak untruth ? ‘ Yes, :
‘ *
we do’. ‘For what end?’ ‘Wishing for women, wishing for a joke, wishing
for a friend’. ‘Just so’, he said, ‘arise you and wish your wishes (read perhaps
kamdn icchadhvam). For you there is no hope that ye should gain yonder world ’.
Now, Pronin, the son of Somahita, was a wicked man; he said: ‘Of seven he-
goats do I choose the rut ; whichever woman I may call unto me, may she
desire me’. And Madhucchandas, the son of Vifivarnitra, said: ‘I will choose
the summit Brahmins
of the But Asita, the son of Devala, said
’.
Let me :
‘
look on this cup (of soma) ’. He (Udvanta) said He alone chooses what is :
‘
right (?)’. Having looked down on this (soma-cup), he (Asita) saw this saman
and lauded with it rdye agne make tva danaya samidhimnhi ilisvd hi make vrsam
:
|
,
384 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
dyava hotraya prthivl (Jaim, Samh. I. 1. 10. 3=SV. Kauth. I. 93). Heaven and
earth are (equal to) all these worlds. Thereupon, he moved along all these
worlds : during the first part of the day he stayed at the meeting of the Gods,
at midday, of the meeting of men: of Drupada Vaddhravisna, at the afternoon
at the meeting of the Fathers
20. There is the aisira(-saman) The aisira(saman)a are a
(means of) progeneration. He who in lauding has applied the aisira
(-saman) is progenerated and multiplied.
I Gram. XI. 1. 10, composed on SV. I. 40fi, chanted on SV, II. 361-362.
There are many aisira-samans, but the Jaim. hr. points also to vayor aisiram
the second of the three is intended, which is fivaram, see SV. ed. Calcutta, Vol. T»
page 826.
21. There is the traita(saman) ^ : for obtaining firm support.
1 Gram, X. 2. 1, composed on SV. I. 384, chanted on SV. II. 363-365; the
first of the four (SV. ed. Calcutta, Vol. I, page 790) is intended, being nidha-
navaty cp. § 22.
22. It has at each verse-quarter a nidhana (and) is rathantara-
like, for this day is a rath antara* day
1 This § is identical with XIV. II. 13.
23. It (this saman) is also assistance bringing^; he (thereby)
procures himself assistance. — These Chandoma(-day)8, forsooth, procure
assistance ;
by means of them he procures himself assistance.
1 The reason is found in the Jaim. br. I. 184, see Journ, of the American
Oriental Society, Vol, XVIII, page 19.
24. There is the gaurivita(-saman) The brahmana of the
gaurivita is the same^.
1 Gram. V. 1. 22, composed on SV. I. 168, chanted on SV. II. 588-590; it
is svmamy see SV. ed. Calcutta, Vol. I, page 383.
2 See XL 6. 14.
25. There is the kautsa(-saman) ^ (the chant of Kutsa).
1 Gram. V. 1. 4, composed on SV. I. 162, chanted on SV. II. 688-590. There
are several kautsa-samans, but the aidam one is required, see SV. ed. Calcutta
Vol. I, page 370. The JaiminTyas designate it as pancavaja.
26. By means of this (saman), Kutsa saw ‘
the separate drink-
ing ' of the liquid^; he used to ride out to the (to his?) dwelling^
with a leathern bag with brandy. The kautsa(-saman) is applied
for retaining both kinds of food.
XIV. 11. 20.— XIV. 11. 31. 385
1 andhaso vipdnarn, cp. Sat. br. XTT. 7. 3. 4, where we find andhasor vipa*
nam; Eggeling translates: the (means of) drinking separately the two liquids’.
‘
Although some arguments seem to vouch for the reading andhaso vipdnarn as
our text has it (cp. vipdnarn Sulcram andhosah, Vedic Concordance, in voce),
the Jaim. recension points distinctly to the dual (Jaim. br. IIT. 228, cp.
‘
Auswahl ’
No. 202) :
* Pancavajas, the son of Kutsa, was able to drink the two
liquors separately {andhasl vyapipita) ; the divine and the human he, by means
of this saman, drank separately. PancavSjas, the son of Kutsa, desired :
‘ May
I drink separately the two liquors: the divine and the human’. He saw this
sSman and, by means of it, he drank separately the two liquors, the divine and
the human. Since that time he, having put on (his cart) a leathern bag, u.sed
to ride out for the soma’. The purport of this last sentence is here equally
far from clear.
2 Are we to divide drtind upa
sa ha vai surddrtinopavasatham dhdvayati. :
vasatham dhdvayati, and has vasatham the same sense as dvasatham ? Or must
we accept, with Sayana, the word upavaaatham ? But, what, in this case, is
the meaning ?
27. There is the suddhasuddhlya(-saraan)
1 Gram. TX. 2. 7, composed on SV. T. 360, chanted on SV. II. 688-590,
the first of the two, being nidhanavatf see SV. ed. Calcutta, Vol. I, page 715.
28. Indra gave the Yatis over to the hyenas ;
an inauspicious
voice him and he thought himself impure (a^uddha).
reproached
He (thereupon) saw this suddhasuddhlya(-saman) and was purified
by it. He who in lauding has applied the suddhasuddhiya( -saman),
is purified.
29. There is the kraunoa(-saman) ^
;
the brahmana of the kraunca
is the same*.
1 Gram XVI. 1. 13 composed on SV. I. 546, chanted on SV. II. 688-690.
It is, see SV. ed. Calcutta, Vol. II. page 154, the first of the three, being
svdram and, according to Jaim. br. madhyesvdram.
2 See XI. 10. 19.
30. There is the rayistha( -saman)
Gram. XIV. 2. 2, composed on SV. I, 512, chanted on SV.
I II. 688-590;
seems to be aidam (ending on dpd), see SV. ed. Calcutta, Vol. II, page 78.
According to the Jaim. br. it is madhyenidhanam,
31. The rayistha(-8aman) is cattle; (so it is applied) for obtaining
cattle ^
1 According to Jaim. br. III. 229, it is a paiavyam, sdma, because by it
Prajapati retained the runaway cattle.
26
386 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
32. There is the audala( saman) ^ (‘the chant of Udala’).
1 GrSm. IV. 2. 36, composed on SV. I, 160, chanted on SV. II. 588-590;
it is svaranif see SV. ed. Calcutta, Vol. I, page 367.
33. Udala, the son of Visvamitra, by means of this (saman),
came into the possession of progeny, of plurality. He who in laud-
ing has applied the audala(-saman), is progenerated and multiplied.
34 There is the dharman(-saman) \ for sustaining the right
(dharma),
1 Gram. XI. 2. 20, composed on SV. I. 429, chanted on SV. II. 591-593,
grSm. l.c. 19 is likewise dharman, and both are nidhanavaty see SV. ed. Calcutta,
Vol. I, page 873.
The Theologians argue: ‘The stomas and metres at the
35.
six -day-period having been used up, what is the metre of the
Chandoma(-day)s ? One should answer They have man as their :
‘
metre*. Man is fivefold, man is two-footed: in order that the
Chandoma(-day)s may be unexhausted ^
1 This brahmana, identical with XIV. 5. 26 (and cp. XV. 5. 32), should, to
all appearances, have been given after XIV, 11. 5, to which it belongs.
36. There is the visovisiya( -saman)
1 Gram. II. 2 27, composed on SV. I. 87, chanted on SV. II. 254-256.
It is (cp. § 39) aidam, see SV, ed. Calcutta, Vol. I, page 243.
37. Agni desired :
‘
Of house on house (viSo vi^ah) may I be the
guest, of house on house may 1 obtain the hospitality*. He per-
formed austerities and saw this visovisiya(-saman). By means of
it he became of house on house the guest, he obtained of house on
house the hospitality. He who in lauding has applied the visovistya
(saman), becomes the guest of house on house, obtains the hospital-
ity of house on house.
38 They chant (it) on gayatrl(-verse)s, for the sake of getting
a firm support, for (the obtainment of) priestly lustre. With which
breath they start in that they finish (the laud) b
1 This § is identical with XIII. 9. 28, XIV. 5. 30.
39. The pavamaiia(-laud)8 (of this day) finish on idd ;
idd is
cattle and the Chandoma(-day)s are cattle. He thereby brings cattle
into his cattle^. —The stoma (has been given)*.
— ;
XIV. 11. 32. XIV. 12. 7. 387
1 Identical with XIV. 6. 31.
2 See XIV. 7. 10.
XIV. 12.
(The uktha-lauds of the eighth day.)
1. (There are the verses beginning:) ‘The guest most beloved
to you ’
^
;
thereby the characteristic feature of hospitality is brought
about.
1 SV. I. 5=RS. VIII. 84. 1-3 (var. rr.)=SV. II. 594-59G.
’ ^
2. (The verses beginning :)
‘
Come unto us, o beloved Indra
(are applied) for obtaining valour and strength.
1 SV. I. 393=rRS. VIII. 98. 4-6=SV. II. 597-599.
3. (The verse:) ‘The destroyer of the strongholds, the young,
clever Indra of immeasurable strength was born as the supporter
of every deed, armed with his thunderbolt, praised by many.’ ^ (is
applied) for supporting.
1 SV. I. .359=RS. I. 11. 4, 6, 8=SV. II. GOO-602.
4. There is the ausana(-saman) ' (the chant of Usanas).
1 dram. I, 1. 9, composed on SV. I. 5, chanted on SV. H. 594-690; it is
svaram^ see SV. ed. Calcutta, Vol. I, page 101.
5. Usanas, the Kavya, wished : May I obtain as much domin-
‘
ion as the other Kavyas possess. He practised austerities and saw
this ausana(-saman).By means of it he obtained as much dominion
as the otherKavyas possessed. This at that time he had wished.
A wish granting saman is the ausana. He obtains (the fulfilment
of) his wish.
6. There is the samvarta(*saman)
1 Gram. X. 2. 20, composed on SV. I. 393, chanted on SV. II. 697-599
it is nidhanavat, see SV. ed. Calcutta, Vol. I, page 807. According to the
Jaim. br. it is padanidhanam,
7. The Ogres sought to destroy the sacrifice of the Gods.
Indra, by means of this (saman), repeatedly rolling together (dust
and sand ?) buried them. Because he buried them, repeatedly roll-
ing together (samvartam), hence it is called the 8amvarta(-saman).
This^ was an evil, forsooth, that pursued them (the Gods); by
h
388 THE BR4HMANA OF TWENTY FIVE CHAPTERS.
means of the samvarta they repelled it. He who in lauding has
applied the samvarta, repels the evil.
1 papma vava sa tan asacata, the same construction XV. 5. 20; sa refers
to the fact that the Ogres pursued them.
8. There is the maruta(-saman) ' (‘the chant of the Mariits ’).
1 Griim. IX. 2. 21, composed on SV. I. 359, chanted on SV. II. noO-602.
It is aidam, see SV. ed. Calcutta, Vol. I, page 733.
9. The rays are the months, the rays are the Maruts ^
;
the
Maruts are the most numerous of the Gods^. They undertake the
sacrificial session, hoping to be most numerous^. They (thereby)
become even most numerous. Provided with seasons are the preced-
ing (six) days^, devoid of seasons are the Chandoma(-day)s. In
that there is this saman^, thereby these days (the Chsndomas) be-
come provided with seasons.
1 Therefore, the Maruts are the months, each of which cor^tain two rtus.
(This is said to connect the Maruts and the maruta-saraan with thc' seasons,
see the next following words.) For the rest, we may compare Sat hr. IX. 3.
1. 10.ye
26; le mariUa ra4mayas te (although here the marutah are the purodaSas).
2 As consisting of seven groups.
8 Hoping to be multiplied, to get abundant offspring.
* The trivrt-stoma, etc., are connected successively with spring, summer,
raining season, see VI. 1. 6. sqq.
6 Which, as belonging to the Maruts, these being the rays and the rays
being the seasons, contains the seasons!
It is the forty-four-versed stoma, in strength and valour
he thereby is firmly established: the tristubh is strength and valour
I This § is identical with XIV. 7. 10.
Fifteenth Chapter.
(Ninth (third Chandoma-) day.)
XV. 1.
(Out-of-doors-laud of the ninth day.)
^
1. (The verse beginning :) ‘The ocean has roared on the farthest
border’* is the opening tristioh of the ninth day.
— ;
XIV. 12. 8. XV. 1 7. 389
1 This is the second case, where the Brahmana deviates from its own Samhita,
cp. note 1 on XI. 4. 4. It is remarkable that the Jaim. br. (III. 239), reading
equally parame instead of prathame, also deviates from the Sainbita. For a
possible explanation, see note 1 on § 2.
2 SV. I. 529=:RS. IX. 97. 40 42 41
, , (vnr. r) = SV. IL 003-60-7.
2 This day, forsooth, is *
the farthest border’^; the ninth day,
forsooth, is, as compared with ^ the other days, the farthest border,
for it is the highest and the largest^.
1 It is not impossible that the word of the Sairihita has been intention-
ally changed by the author of our Brahmana, because prathame would not well
fit for the ninth day. Similarly, the Jaim. br. (III. 239) akran samudrah parame :
vidharmann iti, .. par amah samudrah paramam navamam ahah.
2 Is this the meaning of the instrumental ? Cp. Speyer, Sanskrit Syntax,
§ 107.
3 As it lias the largest stoma (48).
3. One (of these verses, beginning:) ‘Gladden thou Vayu, for
our sacrifice, for our wealth’,' is addressed to Vanina^. That part
of the sacrifice which is badly performed is seized by Vanina, this
he thereby disperses by his sacrifice.
1 SV, TI. 604.
2 It is addressed to Soma pavamana, but Vanina (beside Mitra) is mentioned
in it,
4. The stotriya is a tristich, for retaining the breaths'.
» See XIV. I. 7.
6. There is a complex of ten verses ' ;
ten-syllabic is the viraj
food is vira]-like: to obtain food^.
1 SV TI. 606-615-RS. IX. :i (but in this order; 1, 6, 4, 5, 3, 2, 7. 8, 9,
10). The Jaiminiyas (Til. 240): esa devo amartya iti suktam amtrupo bhavati.
The Jaiminiyas agree with RS.
2 Cp. XIIl. 7. 8.
They (these verses) are of the same beginning words, in
order that valour, strength (and) pith may not flow away.
66. Where the Gods saw valour, strength (and) pith, they pushed
it down (immediately) afterwards'.
I Cp. XIII. 7. 9, 10.
7. There is a complex of eight verses'.
:
390 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 SV. II. 616-623=RS. IX. 15 (but in this order: 1, 2. 7, 3, 5, 4, 6, 8)
The JaiminTyaa agree more closely with RS. (only one transposition)
8. Eight-hoofed is cattle; hoof by hoof he thereby obtains
cattle. Eight-syllabic is the gayatri (-verse), strength and priestly
lustre is the gayatri : strength and priestly lustre he (thereby) obtains.
9. There are complexes of six verses: for propping the (six)
seasons.
10. There are four complexes of six verses^; the year consists
of twenty-four half -months : in the year even he is thus firmly
established.
11. SV. II. 624-629=RS. IX. 38 (1. 2, 4, 5. 6, 3).
2. SV. II. 630-636=RS. IX. 28 (l-5a ; 5. b, c=IX. 27. 5. b, c; 6. a=IX.
27. 6. a, 6. b, c=IX. 26. 4. b, c).
3. SV. II. 636-641 =RS. IX. 27 (1-4; 6; IX. 28. 6).
4. SV. II. 642-647=RS. IX. 37.
11. The complex of six verses, beginning with the word *he’,
is the last : for obtaining both (kinds of profit) the remote as well as
the near^.
1 aa (at the beginning of the verses 642-647) expresses something which is
remote (parokaa)^ eaa (occurring at the beginning of the verses 636-641) express-
es something which is near (pratyakaa) to the speaker, cp. Jaim. br. III. 241
yada vai pratyakaam bhavaty athaim ity dcakaate^ yadd parokmm atha aa iti; and
Speyer, Sanskrit Syntax § 271 and the karika quoted there.
12. A tristich comes at the end ^ : with which breath they
start, in that they finish (the laud).
1 In the uttararcika another aadrca follows after IF. 647 (vs. 648-653), of
which vs. 648 and 649 answer to RS. TX. 67. 30, 31 ; vs 650-652 to Rgveda-
khila III. 10. 1-3 (ed. Scheftelowitz, page 95) and vs. 653 to ib. 6. a, b. It is
remarkable that these verses are ignored by the commentator on the Arseya-
kalpa, who prescribes, as last trea, the same that has been applied on the
seventh day {viz., SV. II. 487-489), and cp. the Sutrakara (Laty. III. 6. 26-27,
Drahy, IX, 3. 7): ‘of the ninth day, the finishing part (the ‘ Schlussstuck ’) is
that of the jyotistoma, according to some, that of the seventh day* (here
jyotiaioma is an adjective, just as in the Arseyakalpa, cp. Introd. to this
text, page XX). The first view found represented by the Jaiminlyas, who
is
give (Jaim. Samh. III. 53. 6-8) vs. II. 7-9, the ordinary parydaa of the
jyotistoma ; the second view is accepted by the commentator of the Arseya-
kalpa and by the Anupadasutra (IV. 4) : navamaayd te dakaam iti parydaah
saprakrtUvdt prdkrto vdpratydmdndd, ubhayoa tu codand bhdllavindm (as do the
:
XV. 1. 8.— XV. 2. 4. 391
Sutrakaras). —From these facts we may conclude that, at least, the verses SV.
1
II. 648-653 were absent from the uttararcika at the time of the composition
of the Sutra and perhaps even later, as Dhanvin also seems to ignore them
kah punar asau trea iti na jHayate talrMhyayanahhavat.
13 The stoma is the forty-eight- versed one, for getting a firm
support^ and for progeneration.
Cp. III. 12. 3. —The forty -eight-versed stoma is again to be thought as
composed from the 21 -fold and the 33-fold one, cp. Kaus. br. XXVI. 7.
XV. 2.
(The ajya-lauds of the ninth day. )
1. (The verses beginning:) ‘We have approached with deep
obeisance the ever young one*^, are the ajya(-laud) addressed to
Agni.
1 SV. 11. 664-656=^^8. VII. 12. 1-3.
2. They approach, as it were, who approach (undertake the rite
of) the ninth day.
3. ‘
Who brightly shines, kindled in his own dwelling ' for he
shines brightly, as it were, who has chanted the (samans of the)
nine days^; ‘well pleased by sacrifices (of clarified butter) *
^ for well
pleased by sacrifices is he who is pleased by the (sacrifice of the)
nine days ;
‘
him who is turned toward all sides ’
for turned to all
sides is he^.
1 Parts of verse 654.
2 Apparently, the ninth day, though at the moment only begun, is taken
into account.
3 Probably: ‘ready for all emergencies’. It is not probable, as Sayana
means, that esa refers to Agni.
4. One (of these verses, beginning:) ‘Thee, o Agni, Varuna
and Mitra’^, is addressed to Varuna. That part of the sacrifice,
which is badly performed, is seized by Varuna; this he thereby dis-
perses by his sacrifice^.
1 SV. II. 656. a.
2 Cp. XV. 1. 3.
392 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
6. (The tristich beginning:) ‘
Mitra, of holy might, I call fo^'^
is the rathantara-like (ajya-laud) addressed to Mitra and Varuna*.
1 SV. II. 197-199.
2 This § is identical with XII. 2. 3.
6. The Chandoma(-day)s, forsooth, are a ford difficult to cross,
as it were. Just as in daily life they enter into a stream which is
difficult to cross, having linked themselves mutually together, so he
links, thereby, the two characteristic features mutually together, in
order that the Chandomas may not oscillate
1 Identical with XIV. 8. 4.
la, (The verses beginning:) ‘Great is Tndra, who by his
might (serve for) the (ajya-laudl addressed to Indra.
1 SV II. 657-659=RS. VITI. 6. 1, 3, 2.
Ih, By means of the eighth day, the Gods had incited Indra,
by means of the ninth, they had repelled evil. The day they, there-
by, gladden
^ Nearly identical with XIV. 8. 6.
8. (The tristich beginning:) ‘These two I call for, who*\ is
the rath an tara dike (ajya-laud) addressed to Indra and Agni*.
1 SV. II. 203-20.5.
2 Identical with XII. 2. 8.
9. The Chandoma(-day)s, forsooth, are a ford difficult to cross
as it were. Just as in daily life they enter into a stream which
is difficult to cross, having linked themselves mutually together,
so he links thereby the two characteristic features mutually together,
in order that the Chandomas may not oscillate^. The stoma (has —
been given) ^
1 See § 6.
2 See XV. 1. 13.
XV. 3.
(The m i dday -
paVa m an a - 1 a u d of the ninth day.)
1. (The verses beginning:) ‘Of the mightily slaying Pavamana,
{i.e, soma), the yellow one Qiari), the bright (drops) have been pro-
—
XV. 2. 5. XV. 3. 7. 393
duoed \ are gayatrls containing the word
’
yellow ‘ ’
: in order that
the Chandoma(-day)s may not be exhausted
1
SV. II. 660-662=RS. IX. 66. 25-27 (var. r.).
2 Cp. note 2 on XIV. 1. 8.
2. (The words:) ^
Of the mightily slaying Pavamana’ are
characteristic of the brhat^; (the words:) ‘of the yellow one, the
bright (drops) have been produced’ are characteristic of the Jagati*.
He (thus) practises the characteristics of both together : of the
saman and the metre‘s
1 Because of the words ‘
mightily slaying ’
which are the characteristic of
the Baron, he being connected with the brhat, cp. probably X. 6. 2.
2 This connection is not cle>ir to me.
2 Of the saman, because the ninth day is a brhat-day.
3. (The verses beginning :)
‘
Go ye round, pour ye out the
pressed (soma)’^, contain the word ‘round* (pari); the ninth day
is the end 2 . These verses (are applied) for reaching this (day).
1 SV. I. 512=FtS. IX. 107. l-3 = SV. II. 663-665.
2 Strictly speaking, of the third three-day-period only.
4. (The verses beginning;) ‘The soma has been pressed, the
reddish, the bull, the yellow *
S being jagatis, are, by their character-
istic, tristubhs ^ ;
therefore, they are applied at the place proper to the
tristubhs
1 SV. I 562 = RS. IX 82. 1 , 3, 2 (var. r.)=^SV. II. 666-668.
2 By the word ‘bull’, which is connected with the tristubh, X. 6. 2.
3 At the end of the midday-pavamana-laud.
5. There is the gayatra (-saman). The brahmana of the gayatra
is the same
1 See VII. 1. 1 sqq.
There is the adarasrt of Bharadvaja^.
6.
Gram. IV. 1. 7, composed on SV. I. 132, chanted on SV. II. 660-662.
1
atha gatuvin-
There are more samans of this name, but see Jaim. br. III. 244:
bharadvd-
jnidhanam, ,tad uparis^obhavad bhavati bahirnidhanam. .tad v evdcakmte
The saman (see SV. ed. Calcutta, vol. I, page 318) ends on a
asydddrasrd iti.
stobha : asmabhyarji gdtiwittamam.
7. Divodasa, who had Bharadvaja as his house-chaplain, (once
upon a time) was hemmed in by various individuals (enemies). He
! !
394 THE BRAHMANA of TWENTY FIVE CHAPTERS.
approached (his chaplain), saying: ‘Seer, find me a way out of this
(‘procure me a refuge')*. For him, by means of this saman, he
found a way out. A refuge procuring one is this saman, (Because
they thought): ‘By means of this (saman), we have not fallen into
a pit * (dare ndsfnma) ^
,
thence it has its name addrasrt. He who
in lauding has practised the adarasrt, finds a way out of his
difficulties and does not run into a pit^.
1 Instead of the form asrnmay we expect an aorist derived from the root
sr (asarisma) ^ but the faulty form is obviously due to the desire to connect the
word with -arty as if this were a verbal root
2 A highly interesting version of this mythic-historical tale is given in
Jaim. br. III. 244 sqq. (cp. Das Jaim. br. in Auswahl, No. 205). It runs as
follows ;
‘ Ksatra, the son of Pratardana, at the battle of the ten kings, was
hemmed in at Manusa by the ten kings. His house- chaplain was Bharadvaja.
He resorted to him, saying :
‘ Seer, we resort to thee, find us in this circumstances
(a way out)'. Bharadvaja wished: ‘May we win the battle’. He saw thi«
aSman and lauded with it. Having lauded, he said Tndra will come to our :
‘
call, we will win the battle’. Now, Ksatra, the son of Pratardana, had as con-
sort. the handsome UpamS, the daughter of Savedas. Of her they killed a
brother. She mourned for him (?). As she was (on a certain day) running
about, Indra set his mind on her. Having put on an antelope-hide, he went
after her. He had, on a shoulder-yoke, a basket with a cake hanging at one
side,and at the other side an amikaa mixed with butter, and he began to
dance in her vicinity. He drew her along with the butter (?). Every time she
drove him away, he always danced before her. At evening they went apart.
Her husband asked her Hast thou observed here something (particular) during
;
‘
the day ?’ She answered ‘Nothing beside this: an old man has danced in my
:
vicinity ; he had, on a shoulder-yoke, a basket with a cake hanging at one side,
and at the other side an amikaa mixed with butter He said Indra, :
‘
forsooth, has come to our call. We will win this battle.
That was Indra
Do not drive him away by hurting him. Make him your
friend and say to
him Let us win the battle’
:
‘
On the following morning, the two met again, and
the same man, with just such a shoulder-yoke, began to dance at some distance.
Each time she sought to reach him, the other (danced) farther off. She
thought :
‘
Come, I will address him ’. (Then follows a metrical dialogue of the
two ; the verses, however, are incomprehensible.) Running after him, she said :
‘Let us win the battle’. He, shaking his antelope-hide, said: ‘Just as these
hairs flow in all directions (?), so, ye enemies of Ksatra, flow asunder from
Manusa’. With these words, he scattered the hairs of the black antelope (of
the hide he wore). These arose as so many war-chariots and, by means of these,
he (Ksatra) won the battle. Thereupon, said Bharadvaja; ‘We have not fallen
into the pit, {na vai dare ^srnma)t and hence the name (of the saman) adarasrt.'
— ,
XV. 3. 7. XV. 3. 13. 396
8. There is the suriipa (-saman) The brahmana of the surupa
is the same 2.
1 Gram. XTV. 2. 16, composed on SV. I 468, chanted on SV. 11. 660-662.
It is aidant, see SV. ed. Calontta, vol. II, page 8.
2 See XIV. 11. 11.
9. There is the (sainan) with (the word) harUri as nidhana^
1 Gram. V. 2. 21, composed on SV. I. 195, chanted on SV. II. 660-662.
2 1 1 1 11
Its nidhana (see SV. ed. Calcutta, vol. I, page 423) is harl 3 »rl 2345.
10. Cattle (cows) are beautifully yellow (harUri) ^
;
(so it is
applied) for obtaining cattle. Ho who has applied (it) in lauding,
comes to beauty and energy^.
1 ? cp. gotram harisrlya7nf ^S. VIII. 50. 10.
2 As if the word hari4ri contained haras instead of hari '
11. There is the saiiidhuksita (-saman)^; the brahmana of the
saindhuksita is the same 2 .
Gram. 1. 2. 3, composed on SV. I. 21, chanted on SV. II. 660-662 a
1
;
comparison with the uhagana proves that the third of the three, which is
aidam» is intended, Jaim. br. Ill, 248 tad ailam hhavati cp. SV. ed. Calcutta,
: ;
vol. 1, page 127.
2 See XII. 12. 6.
12. There is the saman of Babhru, the nidhana of which con-
sists of a word derived from (the word) ‘to go' {gam, gatanidhana) ^
for attaining (‘for going', gali)^,
1 There are two babhravasamans, Gram. XII. 2, 5 and 6; the second
IS intended, with the nidhana gvd 234 bhih, see SV. ed. Calcutta, vol. IT. page
3. The Jaiminiyas designate it as gvahhirnidhanam. It is composed on SV. I.
467 and here chanted on SV^. II. 660-662.
2 By a true tour de jorce, the nidhana is derived from the verbal root
gam, with which it cannot be connected. What gvdbhih means and what
itsnon-saman form is, is not to be defined. In the Jaim. br. the gvabhir-
nidhanam aama is chanted for the obtainment of cattle, gvabhih being probably
taken as the saman-form of gobhih,
13. Babhru, the son of the Kumbhya, by means of this saman,
straightway beheld the world of heaven ;
(so it serves) for behold-
ing the world of heaven. He who in lauding has applied (it), does
not fall from the world of heaven.
; :
396 THE BRAHMANA OF TWENTY FIVE CHAPTERS
14. There is the (saman called) ‘
the flowing together of the
ida% {iddndm samksdrak)
1 Gram. III. 2. 13, composed on SV. I. 119, chanted on SV. II. 660-662. It is
(see SV. ed. Calcutta, vol. I, page 298) aidam its name reposes, apparently, on the
repeated word ida at the end :
1
ida 23 bhd 3
2455^,4 |
ehldd \
ho 5 i \
dd. In the Jaim.
hr. III. 249, it is said that the Angi rases obtained cows from all the regions
and, thereupon, exclaimed :
‘
these ilda have flown for us together ’
: sam vai na
itnd ild aksdriauh.
15. The ida is cattle, the Chandoma(-day)8 are cattle : he thereby
puts cattle into cattle^.
^ He makes his cows to get abundant calves.
16. There is the rsabha-pavamana (-saman) (‘the Soma-buir).
IGram. XII. 2. 3, composed on SV. I. 467, chanted on SV. II. 660-662; it
is amram, see SV. ed. Calcutta, vol. II, page 3.
17. The Chandoma(-day)s are the cattle; he thereby produces
a copulation in his cattle, in order that they may procreate, for not
without a bull do cattle (cows) procreate
1 Cp. XIII. 5. 18, XIII. 10. 11.
18. There is the prstha (-saman) ^ (‘The back-bone-chant’).
1 Gram. VI. 2. 12, composed on SV. I. 239, chanted on SV. II. 663-665 ; it
is (see SV. ed. Calcutta, vol. I, page 495) aidam (urdhvelam, the Jaim. br.).
19. The ninth day, forsooth, is the back-bone of the days: on
the back-bone (i.e ,
the ninth day) they chant the back-bone (-saman)
for getting a firm support.
20. There is the kaulmalabarhisa(-saman) ^ (‘the chant of
Kulmalabarhis ’),
1 Gram. VI. 2. 15, composed on SV. I. 240, chanted on SV. IT. 663-665.
There are many more samans of this name, but the two (gram. VI. 2. 15 and
16) follow in the gana immediately after the pratha ; of these two the first is
intended, as a comparison with the uhagana proves, although both (VI. 2. 15
and 16) are avdram (see SV. ed. Calcutta, vol. I. page 498).
21. Kulmalabarhis, by means of this (saman), came into the
possession of progeniture \ of plurality. He who is lauding has ap-
plied the kaulmalabarhisa(-saraan), is progenerated and multiplied,
1 Read prajdtim instead of prajdpatirp, cp. XIV. 11. 17.
XV. 3. 14.— XV. 3. 26. 397
22. There is the arkapuspa(-9aman)^. (‘The food-flavour
chant ’).
1 GrSm. XVI. 2. 34, composed on SV. I. 565, chanted on SV. IT. 663-665,
the first of the two samans is intended both are nidhanavat, see SV. ed.
;
Calcutta, Vol. II, page 199. Originally, they probably were optional.
23. Food is called ^
arka' by the Gods and its flavour ‘flower’.
He who in lauding has applied the arkapuspa(-saman), obtains
food with flavour.
24. There is the dairghasravasa(-saman) ^ (‘The chant of
Dirghasravas ’).
1 Gram. II. 1. 6, composed on SV. 1. 44, chanted on SV. II. 663-665. The
first of the two, being svara (see SV. ed. Calcutta, Vol. I, page 166\ is intended,
as appears from the uhagana.
25. The knightly seer^ Dirghasravas, being expelled (from his
realm by his enemies) wandered about ^ for a long time and became
hungry. He saw this dairghasravasa(-saman) and, by means of it,
obtained food from all the (four) quarters^. He who in lauding
has practised the dairghasrava8a(-8aman), obtains food from all the
quarters.
1 One of the Leyden MSS. leads rajanyarsir, the other as in the printed
text.
2 On the construction, cp. Oertel, the disjunct use of cases, page 21.
8 Cp. Jaim. br. III. 256 (Auswahl, page 308-309): * Dlrghatamas, the son
of (the mother) Mamata, going out to battle, said to his younger brother,
Dirghasravas :
‘ Mayest thou be the surveyor of these (cows or mares) of ours
that aie to be Thereupon, Dirghasravas desired: ‘May 1
taken care of’.
obtain food, may not these (animals) suffer from hunger’. He saw this s3man
and lauded Agni with it, and Agni, being lauded, made all his food sweet as
honey ’. etc.
26. There is the vaiyasva(-samaii) ^ ;
the brahmana of it is the
same
1 Gram. VII. 2. 9, composed on SV. I. 269, chanted on SV
II. 663-665.
Calcutta, Vol.
There are on this verse three vaiyaSvas, all aidam, see SV. ed.
I, page 555. The uhagana designates it as dvyaksaiavaiyai^xa. It is the Sulka
of the Jaiminiyas.
2 See XIV. 10. 9.
398 THB BRiHMANA OF TWENTY FIVE CHAPTERS.
27. There is the abhlsava(-satnan) ^
;
its brahmana is the same^.
1 Gram, XIV. 2. 5, composed on SV. 1. 512, chanted on SV. II. 663-665.
It is (see SV. ed. Calcutta, Vol. II. page 79) svaram.
2 See XII. 0. 15-16.
28a. There is the devasthana(-saman) (‘The Gods-stand
chant’), for obtaining firm support.
I Aranyegeyagana I. 1. 15, composed on SV. I. 239, chanted on SV. II.
663-665. It is aidam^ see SV. ed. Calcutta, Vol. II, page 396.
286. There is the sanikrti(-saman) for making (the last three-
day period) in order.
^ Ar. gana III. 1. 17, composed on SV. I. 409, chanted on SV. II. 663-665.
It is (see SV. od. Calcutta, Vol. II, page 452) nidhanavai.
29. This day (when its rite for the first time was performed by
the Gods) collapsed, but the Gods, standing on the ‘Gods-stand’ (the
devasthana), made it in order by means of the samkrti and, hence,
this saman has its name. By means of the devasthana, the Gods
obtained a firm standing in the world of heaven; (it is applied) with
(the desire) that they (the participants of the sacrificial session)
may get a firm standing ^
I Cp, with this passage XIV. 9. 27.
30. The deities (formerly) did not yield the sovereignty to
Varuna. He saw this ‘Gods-stand’, and, thereupon, the deities
yielded to him the supremacy. His (the Sacrificer’s) equals yield him
the superiority.
31. He who knows this, to his share falls the lustre of might,
(and) he gets a firm standing.
32. Lustrous (bharga) becomes he, who in lauding has applied
the bharga(-saman)^, glorious {yaHk) he, (who in lauding has ap-
plied) the yasas(-saman)
1 Ar. gana II. 2. 1 1, composed on SV. I. chanted on SV. II. 663-665.
258,
1 1111
Its nidhana (see SV. ed. Calcutta, Vol. II, page 441) is bliarga 2845 b-
'2v 2c 2r
2 Ar. gana II. 2. 12, composed on SV. I. 270; it begins: ha u \
hd u\ kd
2 T r
w I
ya^o hd u, (ed. Calc. l.c.).
XV. 3. 27 — XV. 3. 37. 399
33. There is the vasistha(-sSman) ^
;
its brahmana is the same
Gram, VII. 1.
1 24, composed on SV. I. 259, chanted on SV. II. 663-665
The ai4am is intended, see SV. ed. Calcutta, Vol. 1, page 536.
2 See XI. 8. 14.
34. There is the arka of Dirghatamas ^
;
arka is food : for
obtaining food.
1 Ar. gana 1. 2. 4, composed on SV. I. 558, chanted on SV. II. 666-668
3 1111
It is (cp. § 37) nidhanavatf ending: i 2345, see SV. ed. Calcutta, Vol. II,
page 404.
35. There is the samara}a(-saman) He who in lauding has
applied the samaraja, comes to sovereignty, to imperial sway.
1 Gram. XVI. 2. 9, composed on SV. I. 555, chanted on SV. II. 666-668.
This saman likewise is nidhanavat, see SV. ed. Calcutta, Vol. II, page 176.
36.They also call it the samvat(-saman), i,e., the saman con-
taining theword sam. By means of the samvat(-saman), forsooth,
the Gods went forth to the world of heaven, by means of the saman
containing the word *up’ (ud), they went up^.
1 Cp. XIV. 3. 23-24: 39-40: udvat, and here samvat.
pravat, XIV. 9.
Neither the saman nor the word sam, but the sentence (§ 36) is
ro contains the
added for the sake of completeness, because something similar was wanted
about the third Chandoma-day For the rest, the three prepositions vra, udt
!
sam remind us of the triad prana, uddna, samdna* :
37. The pavamana(-laud)s (of this day) end on a nidhana : for
propping the day ^ —
The stoma (has been given)
1 Cp. XIV. 9. 41.
2 See XV. 1. 13 —Finally, a remark must be made about this pavamana-
stotra. The author of the Brahmana prescribes 21 samans for this stotra. If
these are chanted on tristichs, the total number being 48, we would get too
many stotriyas. If the eight samans on the gayatri (SV. II 660-662) are all
chanted on tristichs, we get 24 stotriya-verses, and to complete the re-
quired number of 48, only another 24 can be placed, but the Brahmana
gives 13 more samans as it is impossible that these are chanted all on
;
tristichs, the Sutrakaras (Laty. III. 6. 28-33, Drahy. IX. 3. 8-13) give the fol-
lowing instruction :
‘
On its (the ninth day’s) brhati-verse, (i.e., SV. 663-665) the
samans of the arariyegana ^Panc. br. § 28, § 32) and the prstha (§ 18) (are to
be chanted) on tristichs (each sSman on all the three verses) ;
(in this case) the
vasistha (falls) on the appendix-verse, the vaiya^va before the bharga, and the
abhi^ava before the ya4as (this disposition is followed by VaradarSja, see
400 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Ar^eyakalpa, pages 214, 216). Another possibility is, to chant (on the b^hati)
seven samans only, each on a tristich, bub arranging them so that there is no
sameness of performance (jami), (This refers probably to the last part of each
sAman : no aidam should follow on an aidam, no nidhanavat on a nidhanavatt
etc.; in this case, the samans that are left over may replace facultatively one
of the others). The dirghatamaso 'rka, or the samaraja, is the last (saman)
(of the midday -pavam ana) ; if the samaraja is taken as the last, the dirghata-
maso ’rka and the mandava-saman, which has idd as nidhana, (are to be ap-
plied) on the last two (verses) of the (tristich on which the) pratha-sSman
(is chanted;) (in this case The aida-
the prstha
first verse)’. falls on the —
mandava is given Gram. XIV.
composed on SV. I. 511 (SV. ed. Calcutta,
1. 26,
Vol. II, page 72), chanted on SV. II. 864. b and 666, but this does not fit
in with the notation of uhagana IX. 3. 9 (SV. ed. Calcutta, Vol. V, page 660).
XV. 4.
(The prstha-lauds of the ninth day.)
’
1
.
(The verses beginning :)
*
Leaning, as it were on Surya
contain (the word) surya.
I SV. I. 267=7^18. VIII. 99. 1 , 3, 4 (var. rr.)=SV. II. 669-670.— The text
should run : ^rayanta iva auryam it% auryavatyo bh,
2. day has the sun as its deity
For this the sun is the end
and the ninth day is the end of the days (of the last three-day
period) on the end they chant the end, (t.e., the verse containing
:
the word surya), for getting a firm support.
1 A three-day period is comparable with the three lokas ; earth =agni,
antarik8a=vayu, dyaus=aditya.
3. (There are the verses beginning) :
‘
What we fear, o Indra, of
that make thou fearlessness for us. 0 bounteous one, give us this
help by means of thy aid, smite away haters, away scorners'^;
having smitten haters and scorners by the ninth day, they arise
(finish the ten-day period) with the tenth day.
1 SV. I. 274=^tS. VIII. 61. 13-14=SV. II. 671-672.
4. There is the srayantlya(-saraan)
1 See note 1 on VIII. 2. 9.
5. The sr&yantlya(-saman) is wealth (M)^, and the ninth day
is wealth ‘ ; he thus establishes wealth into wealth.
—
XV. 4 . 1. XV. 6 2 . . 401
1 A pun on the name.
2 Because of the man if oldness and great number of sSmans,
6. There is the samanta(-saman)
1 Gram. II. 1. 30, composed on SV. 1. 61, chanted on SV. II. 671-672.
Must be aidam, the first of the three, cp. SV. ed. Calcutta, Vol. I, page 192.
7. One who desires (to possess) cattle, should laud with the
sainanta(-saman) ;
one who desires (to get) a chaplainship, should laud
with the 8amanta(saman).
8. The earth and the priest is Agni-like^; the
is Agni-like
heaven and the noble is Indra-like^. Through the
is Indra-like
intermediate region, heaven and earth are adjacent (samanta ) by ;
means of the samanta(-saman) he makes him adjacent^. He, who
knowing this, lauds with the samanta(-sflman) acquires cattle^ and
obtains a chaplainship. —The stoma (has been given)
1 See VI. 1. 6.
2 See VI. 1. 8.
2 So that he, the priest, comes into connection with the noble, as his puro-
hita.
* Because cattle is antariksayatana, cp. Jaim. br. III. 183: pa^avo vd anta^
rikaanit paSavah samantam.
5 See XV. 1. 13,
XV. 5.
(The arbhava-pavamana-laud of the ninth day.)
1. (The verse beginning:) ‘Thou, o Soma, art streaming (dhara-
’
yu) ’ is a gayatrl, for propping (dhrti) the day. (The word) thou ‘
is the characteristic of the brhat, for this day is a brhat-day*.
1 SV. II. 673-675=:RS. IX. 67. 1-3. (var. r.).
2 Cp. XI. 9. 1.
2. (In the verses beginning :)
‘ Yes, thou, the divine ’ (the
word) *
thou ’
is the characteristic of the brhat, for this day is a
brhat-day
1 SV. I. 683 = ?tS. IX. 108. 3-4 = SV. II. 288-289.
2 The § is identical with XII. 11. 2.
26
402 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. (The verses beginning:) ‘Become clarified for the delectation
of the Gods ’
are characteristic of the brhat ;
for this day is a
brhat-day.
1 SV. I. 671 =BS. IX. 106. 7-9=SV. 11. 676-678.
4. (The verses beginning:) ‘This desirable yellow one, on all
sides contain (the words) ‘on all sides* ('pari). The ninth day^
forsooth, is the end; these (verses are applied) for reaching
(paryapti) this day
1 SV. I. 662=51S. IX. 98. 7 ,
6 , 8=SV. II. 679-681.
2 Cp. XV. 3. 3.
5. (The verse beginning:) ‘Become clarified, o Soma, for great
dexterity*^, is an aksarapahkti : the source of the stomas. More-
over, moment, is of unexhausted
the aksarapahkti-metre, at this
strength by means of it, the Chandoma(-day)8 are made of un-
;
exhausted strength. The Theologians argue The stomas and metres :
‘
at the six-day-period, having arrived at their end, what is the
metre of the Chandoma(-day)s ? *
One should answer :
‘
These
aksarapahktis are their metre
1 SV. I. 430=Rs. IX. 109. 10-12 (var. rr.)=SV. II. 682-684.
2 The rest of this § agrees with XIV. 5. 6-8.
6. (The verses beginning :)
‘ Unto the born active *
being
gayatrls, are, by their characteristic, jagatls^; therefore, they are
applied at the proper place of the jagatls.
1 SV. I. 487=RS. IX. 61. 13-16=SV. 685-687.
2 Because (according to SSyana) of the word gobhih^ cattle being equal tr
jagatT.
7. There is the gayatra(-8aman). The brahmana of the gayatra
is the same^.
1 See VII. 1. 1 sqq.
8. There is the asvasukta(-saman) ^ (‘the chant of Asvasukti*).
1 GrSm. III. 2. 19, composed on SV. I. 122, chanted on SV. IT. 673-675.
It is (see SV. ed. Calcutta, Vol. I, page 303) paficaksaranidhanam.
9. To Agni he offers libations during the preceding days \ but
this day has the Sun as deity. (Regarding the words of thf
TiirlV^ona *
fVkA "RricrVit, nnp fn whnm Hha.tinna are nfifered vonder
—
XV. 5. 3. XV. 5. 14. 403
sun, forsooth, is bright, to him he offers libations by means of this
(saman).
1 This would mean that the ritual of the preceding days is performed in
honour of Agni, the instrumental purvair aharhhih being taken as an instrumental
of time. I fail to see what is the precise meaning of these words. The remark
2 1
refers to the words added in the gana (after the words of the verse) : Sukra
r 2 :i 1 1 1 1
ahuta 2345 As compared with the gausiikta (gram. III. 2. 18), which ends;
h.
agntr ahutah^ ,4ukramust mean the soma, not the sun. All would be clear if
the gausvikta with its nidhana agnir nhutah occurred on one of the preceding
days; but this is not the case with the Kauthumas; the Jaiminiyas apply
it before the a^vasukta, but equally on the ninth day. —For the rest, the rare
compound ajuhoti is due to the words of the nidhana.
10. There is tlie sammada(-saman) ^ (‘the chant of 8ammad ’).
1 Gram. XITT. 2. 13, composed on SV. I. 483, chanted on SV. 11. 673-67.“).
This, not XIII. 2. 12, is intended, being 5vamm, see SV. ed Calcutta, Vol. 11,
page 38.
11. Saiiimad, of the Angiras clan, by means of this saman
straightway beheld the world of heaven ;
(so it serves) for beholding
the world of heaven. He, who in lauding has applied (it), does not
fall forth from the world of heaven ^
1 Nearly identical with XIV. 9. 29. In Jaim. br. III. 164, the name
IS derived from the words: .4 am vai na itne loka amadifjuh^ spoken by the
Gods, after they had made the worlds turn again towards them, when they had
receded from them in fear.
12. There is the (saman) with (the word) davasu as nidhana^.
1 Gram. III. 2. 11, composed on SV. 1. 119, chanted on SV. II. 673-675.
2 r 1 3 nil
It is nidhanavat, ending; davasu 2345, see SV. ed. Calcutta, Vol. I, page 297.
13. By means of this (saman) he invokes a blessing for him,
for the saman is a true blessing^.
1 The word davasu reminding of -ddvan ‘ -giving This § is identical with
XIII. 12. 7.
14. Davasu, of the Angiras clan, being desirous of cattle, saw
this saman. By means of it he created a thousand head of cattle.
That there is this sfiman, is for making the cattle thrive^.
^ Cp. the nearly identical passage XIII. 11. 14.
404 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
15.
There is the kasita(-saman) with hitherward directed ida'^.
1 Gram. V. 2. 8, composed on SV. 1. 184, chanted on SV II. 673-076. Its
last words (see SV. ed. Calcutta, Vol. I, page 407, and op. note 3 on X. 12. 6)
4 6 1 , .
are: au ^23 f<o va >da, whilst usually the atda-samans end on o *2343 i da
4
or ho*o i \
da. These last are called paracineda. Jaim. hr. HI. 266 : taayo
praticlm idam upayantiy chandomebhyo net parafico Hipadyamaha iti. The same
Brahmana (l.o.') records that a certain Ka^iti, the son of Subhara, was, during
a sattra, afflicted by consumption. He saw this saman, composed on the
verses vata a vatu bhemjam (=RS. X. 186. 1-3), and was healed by Vata
16. means of the other iddsy that are directed thither-
ward, he continually places the seed (into the womb), but this
kasita(-saman), with its idd hitherward directed, (is applied) tor
production (for delivery of the young out of the womb). Therefore,
the embryos come into existence directed thitherward, but are born
hitherward b Therefore also, they (the embryos) do not fall forth
from their (receptacle, although) its opening is turned downwards.
For by this (sarnan with thitherward directed idd) they are sup-
ported
1 Embryos come into existence with the head turned thitherward, i.e., away
from the mouth of the matrix, but are born with the head turned hitherward,
cp. Ait. br. III. 10. 1 parahco garbha dhlyante parancah samhhavantiy amuto
:
'rvafico garbhah prajayante.
17. There is the In viskrta( -saman) \ for getting firm support.
Its explanation^ is the same (as given formerly)®.
1 Gram. IV. 1. 20, composed on SV. I. 138, chanted on SV. II. 673-075.
The first of the two, nidhanavat, cp. SV. ed. Calcutta, Vol. I, page 328.
2 anuvada, a portion of a brahmana-text, which comments on, illustrates,
or explains a vidhi or direction previously laid down, and which does not itself
contain any direction.
8 See XI. 10. 9.
18. There is the 8auparna(-saman) ^
;
the brahmana of the
sauparna is the same^.
1 Gram. III. 2. 25. composed on SV. I. 125, chanted on SV. II. 288-289;
the svaram is intended, cp. SV. ed. Calcutta, Vol. I, page 308.
2 See XIV. 3. 10.
19. There is the vaisvamanasa(-saman) ^ (Hhe chant of Visva-
manas').
1
XV. 6. 16.— XV. 5. 20. 405
Gram. X. 2. 8, composed on SV. I 387, chanted on SV. II. 676-678. It
nil
is nidhanavat {u ^345), see SV. ed. Calcutta, Vol. I, page 795.
20. The Seer, Visvamanas, when he had gone out to study
was seized by an Ogre. Of him Indra noted
The Seer has been :
‘
seized by an Ogre’, and he addressed him; ‘0 Seer, who (is) this
one (that has seized) thee?’ The Ogre said (to Visvamanas): ‘Say,
‘it is a trunk and he (Visvamanas) said (to Indra): ‘A trunk’.
^Hit at him with this’, he (Indra) said, handing him over a reed,
by way of a thunderbolt. Therewith, he split his skull. This is
the reed called indrenata^. It was an evil that had seized him;
this he repelled by means of the vaisvamana8a(-saman). He who
in lauding has applied the vai8vamanasa( saman), repels the eviH.
1 Probably, he was a participant of a sattra and, during the intervals,
went out to study the texts for the subsequent day; cp. note 2 on Xll. ll. 10.
2 With rqgard to the version of the .Taim. (see note 4), it is not advisable
to take sthdnu as a proper noun.
3 indrenatd may stand haplologically for indrena natd. It is noteworthy
that of the two Leyden MSS. of our Hrahmana, one reads indranatd and, the other,
indrenata. Laty. IV. 1. 7, reads indrenatd, Drahy. XI. 1 7, 8, indranatd. Accord-
ing to Drahy. 1. c. 8 : yd svayarnvakrd sendranatd, a reed is meant which of itself is
ciooked (mulatah seems to lielong to the preceding siltra, cp. Laty. 1. c.). Dhanvin
explains indranatd by da ‘vena nata (thus reads the MS. G.).
^ The corresponding passage of the Jaim. br. (Ill 2()6, see ‘ Auswahl’ No. 208)
runs as follows: ‘Visvamanas, who had gone out to collect fuel (for the sacriBce)
in the forest, fell in with an Ogre. He wished :
‘
May I repel the Ogre’. He saw
thissaman and chanted it over (him). Indra saw that Visvamanas had fallen in
with an Ogre and came running on to him. By the snorting of him who came run-
ning on, he collapsed (or ‘became contorted’?). He (Indra) asked him: Vi^va- ‘
manas, who is this one that has . . . thee ? ’
He (the Ogre) said (to Visvamanas) :
^ Thou must answer, a surmi, o Maghavan’, and he (ViiSvarnanas) said
‘(it is) (to
Indra): ‘ (It is) a surml, o Maghavan, slay thou only with a stick on her’. He
(Indra) said: ‘Pull out a blade of grass and throw it gently on (her)’. He,
having pulled out a blade of grass gently threw it on (her). Into this same
fblade of grass) Indra poured his thunderbolt, and he (Visvamanas) slew him
(the Ogre) then and there’. —
The surmt occurs also above, II. 17. 1. It is not
clear to me what is meant by it here. The Pane. br. has sthdnu. In either
case some object is intendt^d which is not very harmful, the object of the Ogre
being, apparently, to deceive Indra, by inducing him to believe that Vi^va-
manas is not seriously harmed. — On sCirml, cp. also Acta Orientaha, Vol. VT,
page 141.
1 ;
406 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
21. There is the gaurlvita(-saman) ^
;
the brahmana of the
gaurlvita is the same
1 Gram. V. 1. 22, composed on SV. I. 168, chanted on SV. II. 679-681. It
is smranit see SV. ed. Calcutta, Vol. I, page 883.
2 See XI. 5. U,
22. There is the nihava(-saman) for obtaining food.
1 Gram. VII 1. 1. 36, composed on SV. I. 318, chanted on SV. 11. 679-681.
See SV. ed. Calcutta, Vol. I, page 629 (nidhanavat).
23. With (the word) ‘
3^es’ (hi), food is given ^
;
by (the word)
? Agni eats the food^.
^ The particle hi is used in consenting answers. The nihavasSman opens
^ T)
^ .-r ^
with the following stobha: a ihl \3 |
d ihi |
ehiyd |
0234 vd |
hd i, Although
this 5 ihi seems to be simply the chanting form of ehi (‘come’), the author of
our Brahmana sees in it the particle hi, jr
2 Perhaps I is used to express the hissing sound of butter poured into the
1 1 1
fire The nidhana of the nihavasarnan is I 2345.
24. The Seers (in former times) did not see Indra face to face.
Vasistha desired :
‘
How may 1 see Indra face to face ?
’
He saw
this nihava(-snman) and, thereupon, he saw Indra face to face.
He (Indra) said to him :
‘
I will tell thee a brahmana, so that tlie
Bharatas, having thee as their chaplain, may be multiplied, but do
not discover me to the other Seers'. He told him those stomabhaga
(-formulas)^, and, thereupon, the Bharatas, having Vasistha as their
chaplain, were multiplied^. This saman is associated with Indra.
That there is this saman, i.s in order to be associated with Indra
1 The formulas given above; I. 9 and 10.
2 The same legend in TS. III. 5. 2 and Ksth. XXXVII, 17, only with
prajdh instead of bharatah. The beginning of the Kath. has a slight variant
‘The IRsis did not see Indra face to face. Only Vasistha saw him face to face.
He (Indra) feared: ‘He will discover me to the other He said; ‘I will
tell you a brahmana’, etc.
3 So that Indra in person may come to the sacrifice.
25. There is the yadvahisthiya(-saman) b
1 Gram. II. 2. 26, composed on SV. I. 86, chanted on SV. II. 679-681.
There are two samans of thisname and both (cp. SV. ed. Calcutta, Vol. I,
page 242) are aidam {urdhvelam, Jaim. hr.).
—
XV. 5. 21. XV. 5. 32. 407
26. These samans, forsooth, are priestly lustre ^ Lustrous be-
comes he who in lauding has applied the yadvahisthlya(-saman).
1 I fail to see the meaning of the words rca Srotriyani. The plural also is
strange, as there are only two chants of this name.
27. There is the asita(-saman) ^
;
the brahriiana of the asita is
the same 2.
^ Gram. III. 1. 3, composed on SV. T. 93, chanted on SV. II. 679-681 :
svararrii see SV. ed. Calcutta, Vol I, page 252.
2 See XIY. 11. 19.
28. There is the sadhra(-saman) for succeeding (siddhi).
Gram. VI. 2. 32, composed on SV. I. 248, chanted on SV
1 II. 679-681 ;
the aidam one is meant SV. od. Calcutta, Vol. I, page 513.
:
29. There is the akupara(-saman) (‘The chant of Akilpara’).
1 Gram. JX. 1. 30, composed on SV. I. 345, chanted on SV. II 679-681 :
it is svararrit SV. ed. Calcutta Vol. 1, page 706.
30 By means Kasyapa attained power
of this (saman), Akilpara
and greatness. Power and greatness attains he who in lauding has
practised the akupara(saman)
1 The name, akilpara, is explained in a curious myth or legend in the
Jaim. hr. (III. 272, see ‘AiiswahF No. 210); 'Akilpara Kasyapa descended
together with the Kalis, into the sea. He sought in it a firm standing. He
saw this saman and lauded with it. Thereupon, he found a firm standing in
the sea, viz., this earth. Since that time, the Kalis sit on his back. This
sSman is (equal to) a firm standing. A firm standing gets he who knows thus.
The Chandoma(-day)s are a sea (because of the great number of their stotriya-
verses), and Kas^yapa (the Tortoise) is able to convey (them) across the sen.
That there is here this akupSra, is for crossing over the sea (of the Chandoma-
days)’.
31. There is the vidharman(-saman) for supporting the right
(dharma).
1 Gram. XI 2. 21, composed on SV. I. 430, chanted on SV. II. 682-684 ;
it
12 31 111
IS nidhanavat : vidharma 234!). See SV. ed Calcutta, Vol. I, page 874.
32. The Theologians argue: ‘The stomas and metres at the six-
day period having been used up, what is the metre of the Chan-
doma(-day)s ?
’
One should answer :
‘
They have man as their
408 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
metre’. Man is fivefold, man is two-footed: in order that the
Chandoma(-day)8 may be unexhausted ^
1 This § is identical with XIV. 11. ,36. It refers to XV, 5. 15, where the
verses are treated on which the vidharman is chanted.
33. There is the srudhyaf-saman)
GrRm. III. 1. 15, composed on SV. 1.
^
99, chanted on SV. II. 685-087.
The aidam one is intended: SV. ed. Calcutta, Vol. I, page 264, cp. § 37.
34. The srudhya is cattle'; (it is applied) for obtaining cattle.
' The 4rudhya, with other samans, is in IX. 1. 32-33 likewise made equivalent
to cattle; cp. the next following §.
35. Prajapati produced the cows ;
these being produced, went
away from him by means of this saman (and especially by its
;
stobha) Hear thou Come thou
:
‘
he called after them. They
! ! ’
returned to him. That there is this saman, is in order that the
cows may return.
2r B 2
1 arudhiya 3 \
e 23 hiya 343,
36. To him who knows this, the cows turn.
37. They chant (it) on gayatri(-verse)s, for the sake of getting
a firm support, for (the obtainment of) priestly lustre. With which
breath they start, in that they finish (the laud). The pavamana —
(-laud)8 (of this day) finish on idd; idd is cattle, and the Chandoma
(-day)s are cattle. He, thereby, brings cattle into his cattle'. The —
stoma (has been given)
1 Identical with XIV. 5. 30-31.
2 See XV. 1. 13.
XV. 6.
(The uktha-lauds of the ninth day.)
1. On (verses) addressed to Agni, they lead on the uktha
(-laud)s of the preceding days, but, on this day, they lead them on
on a (verse) addressed to Agni and Indra': in both characteristics
he (thereby) is firmly established.
1 SV. [. 133=.]^S. VIII. 45. 1~3=SV, II. 688-690. Although the verses
are indicated in this way only, it is clear from § 2 that these are intended,
even if we do not take into account the uttararcika.
;
XV. 5. 33.— XV. 6. 6. 409
2. There is the aidhmavaha(-saman) ^
1 Gram. IV. 1. 11, composed on SV. I. 133, chanted on SV. II. 688-690
The first of the three samana of this name, being svaram (SV. ed. Calcutta,
Voh I, page 321), is intended.
3. They chant on (verses) addressed to Agni and Indra he,
(it)
;
thereby, brings priesthood and nobility into union he places the :
priesthood (Agni) before the nobility (Indra), and makes nobility and
peasantry as following after the priesthood^.
^ See XI. 11. 8. — The Jaim. br. (III. 274, 275) has the following tale
relating to this sfiman The Seers, when going to the world of heaven, left
:
*
Idhmavaha alone behind, who had gone out to the forest to collect fuel for
the sacrifice. He wished May I go up after (the others) to the world of
:
‘
heaven, may I be united with my fellow-sattrins.’ He thought: ‘Come, I will
laud my fellow-sattrins ; they, being lauded, will cause that I will hear them’.
He saw this tristioh (see note 1 on XV. 6. 1) and lauded with it :
‘ a gha ye
agnim. , . ,ye8atn indro yuvd 8akha\ They, being lauded, caused that he
heard them : he heard the swishing of their whips. He saw this saman and
lauded with it (SV. I. 136:)‘Now even I hear them, now that their whips
swish in their hands, ni yamam citram rfijate^ having lauded them with this ;
saman, he ascended to the world of heaven; (with the saman) a ghd ye agnirn
(now follows the verse SV. I. 133 in its samandorm), he ascended the world of
heaven’.— The text probably is corrupt, as is clear from the repetition. It
does not appear why vs. 1. 135, on which not an aidhmavaha but an aiaira
is chanted, is cited, but note the mention of the whips.
4. There is the traikakubha(’Saman)
1 Gram. X. composed on SV. I. 389, chanted on SV. II. (391-693
2. 14,
(
= ;^S. I. The saman must be nidhanavaty and on SV. I. 389
84. 7, 9, 8).
there aie (see vSV. ed. Calcutta, vol. I, page 798-799) two stoans of this kind.
A comparison with the uhagana proves that the last is intended. In the Nidana-
siitra (IV. 7), the question is discussed which of the traikakubhani is preferable
Iraihakuhhaaya nidhane vivadante padanidhanandm ity eke etc. the conclusion : ;
IS, that the bahirnidhanam one is the best.
5. He, thereby, is firmly established in strength and valour : the
traikakubha(-saman) is strength and valour^.
1 Cp. IV. 2. 10 and VHI. 1. 7.
6. There is the udvamslya( -saman) The brahmana of the
udvafiislya is the same 2 .
1 Gram. IX. 1. composed on SV.
16, I. 342, chanted on SV. II. 694-696
(=^S. I. 10. 1-3). It ought to be svaram (SV, ed. Calcutta, vol. I, page 696).
2 See VIII. 9. 6, sqq.
410 1 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. The stoma is the forty eight-versed one : for being firmly
established^, for generating.
Cp. III. 12. 3.
(The tenth day.)
XV. 7.
(Out-of-doors-laud of the tenth day.)
1. The seventh day is a gayatri-day, the eighth is a tristubh-
day, the ninth is a jagati-day^, but the tenth is an anustubh-day.
1 The seventh day is twenty -four-versed and the gayatri has 24 syllables :
the eighth day is forty-four-versed and the tristubh has 44 syllables; the ninth
day IS forty -eight-versed and the jagatt has 48 syllables; cp. note 1 on XIV.
1 . 2 .
2. About this they (the Theologians) remark: ‘Were they to
bring into practice the anustubh as stoma- verse ^ in a perceptible
way, the Sacrificer would go to the farthest distance and lose his
support’^. The twenty-four gayatris, now, are (equal to) eighteen
anustubhs^; they, thereby, bring into practice they chant) the
anus^bh as stoma-verse in a cryptical way, for getting a support,
(and thus) the Sacrificer is firmly supported*.
1 stomyam{1).
2 Because the anustubh is the last in the regular sequence of the metros:
1. gayatri, 2, trisUibh, 3. jagatT, 4. anustubh.
3 The stoma being twenty-four-versed (see XV. 7. 8), the bahispavamana
requires 24 gayatris, ?.(?., 570 syllables
being divided by all together. These,
the number of syllables of the anustubh (4x8): 32 syllables, are equal to
18 anustubhs. Thus, whilst being visibly chanted on gSyatrls, thi.s lau' "^an be
said, cryptically, to be chanted on anustubhs.
4 The purport of this §, in accordance with injunctions from elsewhere, is,
that on this day no anustubh is to be chanted or recited (see IV. 8. 9 with
note 1), but, by reckoning the gSyatris as anustubhs, the condition stated at
end of § 1 that the tenth day is an anustubh-day. For the fact
is fulfilled, viz.,
that the rite of this day may not contain any anustubh, cp. note on § 5, 1
below.
3. They offer this day as food to Prajapati; therefore, no
revealing must be made^. The blame they utter whilst a person
of high rank is being served with food is an impediment. There-
fore, no revealing must be made^: in order not to impede the food.
— :.
XV. 6. 7. XV. 7. 4. 411
1 vyavavadya seems here (but cp IV. 7. 11) to be equivalent to vivakya
or vyucya, cp. IV. 8. 8.
2 Text and MSS. read either vadaty or vadanty. Read, perhaps, 'vavadanty,
cp. Ait. br. V. 22. 5 ; srir vai daiamam ahah^ . , , tasmad daSamam ahar avi'
vukyam bhavati : md Sriyo "vavddismeti.
3 Read ; breathe parivisyamdne,
4. It must, however, be revealed ^
:
just as if he were to send
round the food that is being brought on behalf of a person of high
rank for his voyage, in order that he may go (on his voyage), so
(it) is (with) this.
1 In all the texts known to me (which treat of this subject), with the
exception of the Ait. br., firstly, the ‘ non*revealmont ’
recommended and,
is
secondly, the contrary is approved, with certain restrictions, however. The
author of the Kaus. I) says: ‘He who reveals, overdoes, and may
br. (XXVII.
come to fall. Now, however, they say: ‘He should reveal. The sacrifice,
forsooth, rejoices at a knowing person who comes near (unto it), thinking
‘ what of me will bo unaccomplished (read :
yan me 'aamrddham hhavisyati), will
bo accomplished by this one ’. One who perceives that somebody, out of care-
lessness, makes a mistake (in reciting or chanting), should, near this place (where
the failure has happened), recite the text ;
or the ‘ Householder ’, or one of the
officiating priests, should go round (to it) and, near the place, recite the text.
If he does not like to follow this course, he may directly reveal (the failure
that has been made)’, cp. 6ahkh. 6rs. X. 12. 5: apratibhdydm anyah svddhy-
dyam: ‘if it is disapproved (i.e., if there should be ‘ revealing’), another (should
recite) the text’. The JaiminTya-brShmana argues as follows: ‘They
(III. 302)
ask: ‘Must revealing be made or not?’ must not be made’, they sa>
‘It
Those who undertake (the rite of) this day run a race; he who makes a
failure is loft behind, and it would be as if he took up one who was left be-
hind ...; moreover, it is to Prajapati that they offer this day as food; there-
fore, they should not reveal, for who would blame the offering of food to one
of higher rank ? He who blames the offering of food to one of higher rank, is
beset by the bad fortune {drti) this higher placed one wishes to come to him.
(But) they say (also): ‘The Brahman should reveal; the Brahman, forsooth, is
sacred lore, so it is sacred lore that reveals the sacrifice But they say also :
‘The Udgatf should reveal; the Udgatr, forsooth, is Prajapati, so it is Praja-
pati who reveals the sacrifice ’. But they say also The Sacrificer should :
‘
reveal the Sacrificer, forsooth, is the sacrifice, and so it is the sacrifice that
;
reveals the sacrifice, and at pleasure he commends his own food-offering ’. But
they say also :
‘ He should leave (the sacrificial enclosure) m an easterly direc-
tion and call loudly: ‘So and so have done, so and so have done’ {amt akur-
vatety ami akurvateti). This is revealed and (at the same time) not revealed.
But, on the other hand, they say; ‘Revealing should be made ... How
412 THE BR4HMANA OF TWENTY FIVE CHAPTERS.
far he reveals {yavata vyaha)^ that he announces to the Hot?* and the Hotr
makes an aniistubh of it ... What laud they chant on (verses) that have a
minus and what they overdo, that they (thereby) turn into Prajapati — Further
cp. TS. VII..3. 1. 1-.3, Ap. XXI. 9. 3-6, Baudh. XVL 6: 262. 6 sqq.
5. They should reveal whilst they make '
the word ’
an anu-
stubh (t.e.. whilst they give it the number of syllables of an anustubh)
Thereby, on the one hand, there is no overdoing and, on the other,
(it serves) for the security of the sacrifice itself^.
1 The difficulty is in the word vacam: it is not clear whether the mantra
is meant which a failure has been made, or whether only the words that
in
serve for revealing the fault, should be spoken in anustubh metre. The quest-
ion was doubtful in olden times, as the Sutrakaras (Laty. III. 7. 6—7, BrShy
IX. 3. 19-21) find it necessary to give an explanation; *A disapproved (verse)
they should, on this tenth day, announce, making an anustubh from it by a ;
larger metre they should take away the syllables (that are above the number
of that by a smaller metre they should add (the number
of the anustubh),
required to make up an anustubh) ’. Still, this is not quite clear. According
to Apastamba XXI. 9. 7-9; By means of an anustubh, he reveals’, it is said
*
(in the Veda) ; having spoken an anustubh, he should speak (the part of the
recitation) in which a fault has been made, or, he makes an anustubh of it ’.
2 In this way there is not too much (for overdoing, cp. IV. 8. 8) and, on
the other hand, the anustubh required, according to § I of this khanda, is present.
6. ‘Unto the Gods do they ascend’, they (the Theologians)
say, ‘
who laud with the ten days (who perform as Chanters the
ten-day-rite) ;
they descend again with the antistrophes (the cor-
responding tristichs) of five days ^
; this is as if one, having ascend-
ed, descends. There is the complex of nine verses: the yoke-pins
that they there put in, they hero throw up (take out)^.
1 The exact meaning of the brahmana is open to discussion, and it is
interpreted in various ways. The Sutrakaras (Laty. III. 7. 1-5, DrShy. IX. 3.
14-18) say about it: ‘The out-of-doors-laud of the tenth day (consists of) the
antiatrophes of the five days, beginning with the second (of the 2nd, 3rd, 4th,
5th, and 6th), and of the (verses of the) out-of-doors-laud of the first day.
This (last) is the complex of nine verses (meant in the brahmana). According
to Gautama, in the antistrophes the tristichs are to be taken in reversed order
(viz., firstly of the 6th, then of the 6th, then of the 4th day and so on), and the
verses (are to be taken in reversed order) in the complex of nine verses (viz.,
beginning with SV. and ending with 106). According to Dhfinafljayya,
II. 113
everywhere (are) the tristichs (to be taken in reversed order, also in the
navarca of the first day). According to Sandilyltyana, the complex of nine
verses is to be taken as handed down (see above, XI. 1). According to
—
XV. 7. 5. XV. 8. 1. 413
^andilya, everywhere the verses are to be taken in reversed order and not the
tristichs'. See the disposition according to Varadaraja in his description of
the da^aratra, ed. of the Arseya-kalpa, page 216.
2 At the first day, undertaking as it were a journey, they have put in the
Samyas, which now, at the end, are extracted, cp. Jaim. br. TIT. 278: praya-
niyenaivahna dvadaSaho dasamenahnd mucyate. yena vai yoHrenaSvam
yiijyate,
asvataram yufljanti^ tenaivaivam punar vimuncanti ; tad yd amuh purastdn nava
stotrlyda (sc. of the first day), ta evaitad upariHdc chamyd udasyanti.
7 Addressed to Varuna is one (verse) ^
;
that part of the
sacrifice which is performed badly is seized by Varuna; this he,
thereby, disperses by his sacrifice^. One (verse) is addressed to
Aditi^ Aditi is the earth, on her he is firmly established.
1 I fail to see to which of the verses SV. IT. 105-113 this refers. Sayana
forcibly refers it to vs. 109, because the word kavih occurs in it, Mitra and
Varuna being called sometimes (in SV. II. 199) kavi,
2 Cp. XV. 1. 3.
3 Sayana, equally forcibly, refers this to SV. II. 110.
8. The stoma is the tvventy-four-versed one, for (obtaining)
strength (and) priestly lustre.
XV. 8.
(The ajya-lauds of the tenth day.)
1. The a^n(-verses, beginning:) ‘Well kindled, lead thou
hither for us ’
are (the verses on which) the ajya(-laud)s ^ (are
chanted).
1 The Rksamhita contains ten dprwvktas, originally intended each for
members of a different gotra. They are destined for the prayaja-offerings at
an animal-sacrifice (pa^ubandha), see Schwab, das altindische Thieropfer, page
90,M. Muller, a history of ancient Sanskrit literature, page 463. As there are
eleven fore-offerings, each dprlsukta ought to consist (as eight of the ten do)
of eleven verses, but the descendants of certain Rsis address the second prayaja
to Tanunapat, of others to Nar^amsa, and in some of the dprisuktas these
verses are given both, so that they now contain twelve verses, verses 2 and 3
being used according to the Rsi-descent of the performer See, for in-
stance, Baudh. (X. II : 10. 10 sqq.), who, treating of the 5pn-verses at a cayana
(being TS. IV. 1. 8 a —m, 12 verses), says; ‘Of these verses he (the Adhvaryu)
leaves out the one addressed to Tanunapat (TS. l.c. b) and uses the one ad-
dressed to Nara^anisa (TS. l.c.c) for descendants of Vasistha; for the other
gotras, he leaves out the verse addressed to Nara4amsa and uses the one
addressed to Tanunapat ’. Our Brahmana prescribes, for the first &jyastotra,
414 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the verses RS. I. 13. 1 sqq. (
= SV. II. 697-700, four : one too many). Intended
are either RS. 1. 13. 1, 2, 4 (SV. 11. 697, 698, 700) or RS. 1. 13. 1, 3, 4 (
= SV.
II 697, 699, 700); cp. Laty. VI. 4. 13-16: ‘(In the verses) ‘Well kindled’,
(they should take) the (verse) addressed to Tanilnapat for descendants of
Sunaka, Kanva, Sarakrti, and Vadhrya^va, the (verse) addressed
Atri, Vasistha,
to Narasamsa for the others. In case (the participants of the sacrificial session)
belong to both, (t.e., are Vasisthas, etc., and not-Vasisthas) the ritual of the
plurality (prevails), or the participants of a sacrificial session follow the (ritual
of) the Householder (the grhapati) \ Nidanaautra IV. 8 :
‘ For the tenth day
we hand down a hotur-ajya(-laud) of four verses in the middle (of these) are ;
two versos, one addressed to Tanunapat, one to Nara4amsa. There are two
kinds of families ; for those who accept the Tanunapat-verse, he should
apply the chant on the verses with the one addressed to Tanunapat ; for those
who accept the Nara^amsa-verse, he should apply the laud on the verses with
the one addressed to Narafiamsa. The Nara^amsa-farnilies are the Vasisthas,
the ^unakas, the Atris, the Vadhrya^vas, the Kanvas, and the Samkrtis. The
others are the Tanunapat-families. (This is precisely the contrary of what
Latyayana proscribes!) How (is it to be done) in the case of both families
coming together ? He should follow the plurality {bhfimno vaSam nayet) the i
ritual of the ‘Householder’, according to some, or he should apply for all of
them the Tanunapat- verse. This belongs to most (of the families) and, more-
over,some hand down this verse (only, leaving out the Nara4amsa verse) In ’.
designating as Nara4arnsa’s, the Vasistha, Hunaka, etc., the Anupadasiitra (IV.
6) agrees with the Nidanasutra, as also does Baudhayana in his pravarasiitra.
According to this authority, the following are Nara^amaas: the Atreyas,
Vildhrya^vas, Vadhulas, Vasisthas, Kanvas, Sunakas, Samkrtis, Yaskas, Rajanyas,
and Vai.4yas, the others are Tanunapatas.
2 The plural instead of the singular (for only the first ajya-laud is meant)
is caused by the preceding plural apriyah.
2. Prajapati created the creatures; he thought himself milked
out and emptied out ; he saw these apn(-verse)s as a]ya-(laud)s
and, by means of these, he gratified (aprindt) himself. Milked out,
as it were, and emptied out is he who has lauded with the ten
days (who has performed as Chanter the ten-day-rite) In that the
npn(-ver8e)s are these ajya(-laud)s, thereby he gratifies himself.
3a. (The verses beginning:) ‘That now, the sun having
risen containing the word ‘sun’, are the ajya(-laud) addressed
to Mitra and Varuna. The sun is the end and this tenth day is
the end : on the end they laud with the end (with the verse con-
taining the word ‘sun’), for getting a firm support®.
1 RS. VII. 66. 4-6 = SV II 701-703
2 Cp. XV. 4. 2.
— —
XV. 8. 2. XV. 9. 4. 415
1
36. (The verses beginning:) ‘Let the somas exhilarate (ut-
madantu) thee’^, containing the word ‘up’ (ut), are the (ajya-laud)
addressed to Indra, being characteristic of the rising (utthdna, i.e.,
the close of the sacrificial session).
SV. I. 194==RS. IX. 64. 1-3 (var. rr.) = SV. IL 704-706.
4. (There are the verses beginning :)
‘
O Indra and Agni, come
’
hither to the pressed (soma) ^ : with which characteristic feature
they start (t.e., begin the sacrifice), in that they break up (or finish).^
The stoma (has been given)
1 Cp. XI. 2. 3.
This is also the fourth ajyastotra of the first day,
3 See XV. 7. 8.
XV. 9.
(The midday-pavamana-laud of the tenth day.)
1. (The verses beginning :)
‘ On high (
uccd), born of thy plant
’
are gayatris, containing the word ‘up’ (ut), being the characteristic
feature of the rising (
u t thdna),
1 See XII. 3. 1 (SV. I. 467 = SV, IL 22-24).
2. (There are the verses beginning:) ‘Being clarified, o Soma,
by the stream’^; they thereby come round to the path
1 See XI. 8. 3 (SV. I. 511 = SV. II. 26-26).
2 They come round to the introductory day on which, at the midday-
pavamana-laud, these verses have been already applied.
3. (There are the verses beginning :)
‘
Unto (a) the sacred rite
’
the vigilant poet of prayers ^
;
if, the rite being finished, they were
to apply (verses) containing (the word) ‘forth’ (pra)^, they would
go beyond^; that there are (verses) containing (the word) ‘unto’ or
‘hither’ (a), is for not going beyond.
1 RS. IX. 97. 36-39 (var. r.)=SV. II. 707-709.
2 As is done on the first or introductory day, cp. XI. 3. 1.
3 And they would not rest in the world of heaven, which must be reached
through the sacrifice.
4. There is the gayatra(-saman). The brahmana of the gayatra
is the same
1 See VII. 1. 1 sqq.
^ ;
416 THE BRAHMAKA OF TWENTY FIVE CHAPTERS.
5. There is the amahlyava(-8aman) ^
;
it is a making-ready (a
fitting-out) and it is food. By means of it, they arise (finish) towards
making-ready, towards food.
' See note 1 on VII. 5. 1.
6. There is the ajiga(-saman) ^ (‘the race-running chant’): for
winning the race.
1 Gram. XII. 2. 14, composed on SV. 1. 468, chanted on SV. II 22-24.
This saman (see SV. ed. Calcutta, Vol. IT, page 7) is aidam. We would rather
expect the ajipa of Gram. XII. 2. 1, composed on SV. I. 467 = SV. II. 22-24,
(see SV. ed. Calc. l.c. page 2), but then there would be jamitvam^ as this sSman
is nidhanavatf whilst the preceding amahlyava is also nidhanavat,
7. A race, forsooth, is begun through this twelve-day period
(this saman is applied) for winning the race.
8. There is the abhika(-saman) \ for stepping on (a hhi -hranti).
1 Gram. XII. 2. 4, composed on SV. I. 467, chanted on SV. II. 22-24.
Probably (see SV. ed. Calcutta, Vol. II, page 3) it is svdram.
9. The Angirases, who practised austerities, were overtaken by
languor ;
they saw thissaman and in a moment rain fell on them
thereby, they freed themselves of the languor. Because in a moment
(abhlke) it rained on them, thence the -saman) has its name.
The languor they feel, in consequence of the preceding days, of that
they free themselves now by means of this (saman), before rising
(before finishing the sacrificial session).
10. There is the utsedha(-saman)
1 Gr5m. XIV. 2. 23, composed on SV. I. 514, chanted on SV. II. 25-26.
It is (see SV. ed. Calcutta, Vol. IT, page 87) nidhanavat.
11. By means of the utsedha(-saman), the Gods drove up (ut)
the cattle ;
by means of the nisedha(saman) they laid hold of it.
1 Gram. XIV. 2. 24, composed on SV. I. 514, chanted on SV. II. 25-26.
It is likewise nidhanavat but cp. § 12.
12. Between the utsedha and the nisedha, the yajnayajniya
(-saman)
I GrSm. I. 2. 25, composed on SV. I. 35, chanted on SV. II. 25-26. This
saman has as nidhana the word va{k) (see SV. ed. Calcutta, Vol. I, page 150),
and, as this kind of samans is not considered as nidhanavat (see note 1 on
XIII. 5. 28), the two, utsedha and ni^dha, which are both nidhanavat, are
separated by a sftman of different ending, so that there is no jdmitvam.
—
XV. 9. 5.— XV, 10. 1. 417
13. The yajhayajhiya is cattle (and) food in this manner he;
lays,1 by means of the utsedha and nisedha, hold of cattle (and) food.
14. The Gods, having brought the sacrifice to an end by means
of the yajfiayajhiya at the midday-pavamana(-laud) ascended to
the world of heaven. So one, who knows this, ascends to the world
of heaven, after he has brought the sacrifice to an end, at the midday*
pavamana;-laud), by means of the yajfiayajnlya.
It is known that the yajhayajmya is the chant of the last stotra in
the ordinary sacrifice.
15. Moreover, the (tenth) day comes cryptically to be (equal to)
an anustubh ^
;
the yajiiayajnlya(*saman), forsooth, is perceptibly
an anustubh. If they applied the yajnayajniya at the afternoon
service, they would tend perceptibly towards an anustubh^; therefore,
they apply (it) at the midday(-8ervice). They, thereby, undertake
(apply) the anustubh cryptically^.
1 As is recommended, XV. 7, 2.
Ill
2 Which is disapproved of, cp. l.c. The yajfiayajniya has va345 as
nidhana (i.e., vak) and vac is equal to anustubh, cp. V. 7. 1.
3 As is The anustubh (i.g., yajnayajfifya) is enclosed between
recommended.
other snmans and not chanted at the close of the service, whereby it looses
is
its character as anustubh.
16. There is the gaurlvita(-saman)
I Gram. V. 1. 22, composed on SV. I. 168, chanted on SV. II, 707-709. It
is svaram, see SV. ed. Calcutta, Vol. I, page 383.
17. The gaurivita(-saman) is (that part) of the sacrifice which
has relation to the to-morrow the Sacrificer has the midday-service
as his resting place*. In that the gaurlvita(-saman) is applied at the
midday-service*, the Sacrificer brings into himself the to-morrow.
The stoma (has been given ^.)
1 Because of what has been said at V. 7, 2 and V. 7, 6.
2 How is this to be understood ?
3 Whilst on the preceding days it falls on the afternoon-service.
4 See XV. 7. 8.
XV. 10.
(The prstha-lauds of the tenth day.)
1. (The verses beginning:) ‘By which assistance shall the
bright one help us contain (the word) ‘which’ (ka). Thereby,
27
;
418 THE BBiHMANA OF TWENTY FIVE CHAPTERS.
they are Prajapati-like, for Prajapati is ‘
who ’ (leas ) : in order that
they may reach Prajapati®.
1 SV. I. 169 = BS. IV. 31. 1-3 = SV. IT. 32-34.
2 This § is indentical with XI. 4, 2.
2. (The verses beginning :)
‘
Do ye not praise anything
different*^; are a rising-up®, for that they have at this moment as
their wish.
1 SV. 1. 242 = 5ts. VIII. 1. 1-2 = SV. 11. 710-711.
2 They point to the end of the sacrificial session : the utthana,
3. (The verses beginning:) ‘Up, these very sweet contain
(the word) up (ui) and (serve) on the finishing (udayaniya) day, for
that they have at this moment as their wish.
1 SV. I. 251 =RS. VIIT, 3. 15-16 (var. r.) - SV. II. 712-713.
4. (There are the verses beginning :)
‘
By strength (tarobhih)
your treasure -finding one (vidadvasu),^^ The strength (tarah) is the
stoma, the treasure* finding one is the sacrifice. By the stoma the
sacrificeis yoked (brought into action). By saying: ‘by strength
your treasure-finding one,’ he, indeed, yokes the sacrifice.
1 SV. I. 237 = :^S. VIII. 66. 1-2 == SV. II. 37-38. For the rest, cp. VIII. 3, 3.
5. On the verses of the vamadevya(-saman)^, the rathantara
is (chanted) as (first) prstha(-laud). The gayatrl is the womb of the
rathantara In its own womb he thereby establishes the rathantara.
1 On the verses mentioned in § 1 ; these are on gayatrl-metre.
2 Cp. VII. 8. 8-9.
6. The gayatri is the lustre of the metres^, the rathantara (is
the lustre) of the samans, the twenty-four-versed stoma (is the
lustre) of the stomas®. He unites (all kinds of) lustre together,
even his son’s eon becomes lustrous.
1 As it sprang, together with Agni, out of the head of Prajapati, see VI. 1. 6.
2 As containing as many verses as the gayatri has syllables.
7. On eight syllables he holds the prastava of the first verse
he thereby obtains the eight-hoofed animals (cattle).
8. On two syllables he holds the prastava of the two next
verses ;
the Sacrificer is two-footed. He thereby establishes the
Sacrificer in (the possession of) cattle.
9. XV. 10. 2.— XV. 10. 11. 419
1 The rathantara on gayatri- metre is gayatrl-like. In that
the rathantara is (chanted) on gayatri- verses, thereby, he thrives
amongst his own people ^ In that the rathantara is (chanted) on
gayatri- verses, they reach these worlds before rising, the gayatri
being (equal to) these worlds.
Just as the rathantara, chanted on gayatri- verses, is chanted on its own
yoni.
10. There is the maidhatitha(-saman)' (‘ the chant of Medha-
tithi ’).
1 Gram. VI. 2. 19, composed on SV I. 242, chanted on SV. II. 710-711.
It is .warain, see SV. ed. Calcutta. Vol. I, page. 501.
11. By means of this (saman), Medhatithi, the son of Kanva
did come forth from Vibhinduka^ two-uddered cows. For obtain-
ing cattle the maidhatitha(-saman) is applied^.
1 Jcfinvo, the printed text, kanvyo^ the two Leyden MSS.
2 Read : vibhindukad dvyudhnlr instead of ^kdd vyydhnir. Sayana, who
takes vibhinduka as tlie name of an Asura and reads and interprets vyydhnih^ is
wrong, op. note
3 The Kauthuma-brithmana contains only an allusion to this story of
*
Medhatithi which is told at length in Jaim. br. (III. 233, 234, cp. ‘ Auswahl
No. 203): ‘The inhabitants of Vibhinduka performed a sacrificial session with
Medhatithi as their ‘Householder’ {grhapati). Their Udgatr was Drdhacyut,
the son of Agasti, their Pmstotr was Gaurivlti, their Pratihartr was Acyutacyut,
their Ilotr was Vasuksaya, their two Adhvaryus were Sanaka and Navaka.
Medhatithi undertook the sacrifice, wishing to obtain cattle Sanaka and ;
Navaka, wishing to obtain women; the others, each with his special wish.
Formerly, forsooth, they used to perform a sacrificial session, each with his own
special wish and, having succeeded in their desires and obtained them, they
arose (finished the sattra). Of these (VibhindukTyas) Tndra, having assumed
the shape of Medhatithi’s ram, repeatedly drank the soma. Each time they
drove him away, saying :
‘
Medhatithi’s ram is drinking our soma.’ Thereupon,
he used to drink their soma, having assumed his own shape (as Indra). Since
that time, they invocate him ;
‘
O Ram of Medhatithi !
’ (This refers to the
formula of the Subrahmanya, see, e.g., Oertel in Journ. of the American
Oriental Soc., Vol. XVIII, pages 35, 37). This Medhatithi, wishing for cattle,
saw this saman and lauded with it (by its verse) :
‘ The destroyer of the
strongholds, the young clever one (Jaim. Samh. I. 2. ’ 3. 5. 8, III. 48. 16 =
Kauth. Samh. I. 359, II. 600), he split open the hole (where the cows were
penned up) ;
(with its verse) ‘ Thou, o stone-thrower, hast opened the entrance
of the cow-containing hole’ (Jaim. s. III. 48. 17 == Kauth. a. II. 601), he opened
1
420 THE BRIHMANA of TWENTY FIVE CHAPTERS.
the hole. Thereupon, the cattle came forth. Those that came forth as the
first, are the cattle of nowadays, but after (these) came up golden-horned
and double -uddered (cows) and after these came up two Nymphs clad in
golden petticoats. On these (last) the Householder set his mind. He said ;
*
To me belong these two (women), that have been acquired by me under my
householdership ; to the Householder falls all success.’ *
No said Sanaka
’
and Navaka, ‘thou hast performed the sacrificial session, wishing for cattle,
to thee belong those cows, but we (have performed the sacrifice), wishing for
women, of us As they were still disputing, he
two these two are the wives.’
(Medhatithi) seized upon one of the two (Nymphs). She repelled him. She
became that female (animal) that has what resembles a dewlap (?). The other
one was startled. She (became) that little female she-gazolle. Thereupon, these
two . But these gold-horned double -uddered cows ran away and disappeared
. .
in the direction whence they had come up, (thinking:) ‘Falsely has the House-
holder acted, we do not belong to him who acts falsely.’ These are even now
in the land of Vibhinduka known as those bloody bulls changed into ^am,’
12. The Brahman’s chant' is the abhTvarta(-saman) ^ ;
it has
one syllable as nidhana^, for getting a firm support^.
^ The saman on which the third prstha-laud, corresponding to the i^iastra
of the Brahman (the Brahmanacchamsin) is chanted.
2 Grilra. VI. 1. 34, composed on SV. I. 236, chanted on SV. II. 712-713;
see SV. ed. Calcutta, vol. I, page 480.
n 1 1 1
3 ha, 2345 i,
* See the next §.
13. ‘Voice’ (‘word’) is monosyllabic; having found a firm
support in the ‘Voice’, they finish the sacrificial session'.
* Cp. Jaim. br. HI. 293: ‘It has one syllable as nidhana ;
monosyllabic is
Voice (vak). The world of heaven is, as it were, a steep bank (to climb) from
here (from the earth), for, at this moment, the tenth day is this world of
heaven (to which they climb upwards, as it were) ; as to its having one syl-
lable as nidhana, it is as if he nailed down a strong pole, in order not to fall
down.’
14. The Acchavaka’s chant' is the kaleya(-saman)
1 The chant for the fourth prstha-laud, corresponding to the 4astra of the
AcchSvaka.
2 GrSm. VI. 2. 7, composed on SV. I. 237, chanted on SV. II 37-38; it is
aidam, see SV. ed. Calcuttfsi, vol. I, pages 491-492. On the kaleya, see VIII. 3.
15. Of like places are the kaleya and the rathantara'; the
rathantara is the earth, the kaleya is the cattle. Having gained a
XV. 10. 12 — XV. 11. 6. 421
firm support on the earth and in (the possession of) cattle, they
finish the sacrificial session.— The stoma (has been given)*.
1 Because, according to Sayana, wherever the rathantara is the first
prsthastotra, the ksleya is used as fourth.
2 See XV. 7. 8
XV. 11.
(The arbhava-pavamana-laud of the tenth
day.)
1. (The verse beginning:) ‘By the most sweet, the most in-
toxicating,’* is the gayatrl-( verse). Intoxicating, rich in sap is the
afternoon-service ;
he (thereby) puts (in it) intoxication and sap *.
1 See note I on VIII. 4. 5 (SV. I. 468 = 11. 39-41).
2 The second half of this § occurs many times, see XI. 10. 2.
2. There is the gayatra(-saman). The brahmana of the gayatra
is the same \
1 See VII. 1. 1 sqq.
3. There is the aatrihita(-sainan) with a nidhana of two syllables^,
for obtaining a firm support. Having got a firm support, they finish'
the sacrificial session.
1 Gram. XII. 2. 22, composed on SV. I. 468, chanted on SV. IT. 39-41 ;
its
5
nidhana is (see SV. ed. Calcutta, Vol, II, page 10) 8ii234tah : cp, XI. 5. 4,
4. There is the sapha(-8aman) ^
1 Cp. VIII. 5. 60 ; cp. note 1 on VI IT. 5. 1. As no other verses are prescribed,
it must be chanted on the same.
5. By means of the s a p h a (-saman), the Gods reached these
worlds. Because they reached (s a ni a j)-nuvan) (tliem), therefore,
this saman is called sapha^. Having reached these worlds by means
of this (stoan), they finish the sacrificial session.
1 A fanciful and impossible etymological connection !
6. There is the rohitakuliya(-saman) The brahmana of the
2
rohitakullya is the same .
422 THE BRAHMANA OE TWENTY FIVE CHAPTERS.
1 GrSm. IV. 1. composed on SV. chanted on SV.
1, T. 12B, II. 44-46, The
first the two (cp. SV. ed. Calcutta, Vol.
of page intended,
I, .314) is being
nidhanavat.
2 See XIV. 3. 12-1,3.
7. There are the syavasva-^ and the andhigava(-samans) 2
. ‘He
(in chanting them) Joins together two virajs,® for (obtaining) food.
1 Gram XVI. 1. 11, composed on SV. I. 545, chanted on SV. IT. 714-716.
2 Gram. XVI. 1. 12, composed and chanted on the same verses. The first
is svarani, the second aidam, cp. SV. ed. Calcutta, Vol. II, page 152.
3 The verse-quarter virSj and the syllabic viraj, cp. VIII. 5. 7.
8. They laud with them {i.e., they chant them) on pippllaka*
madhya(-verse)s h
1 These verses are anustubhs (of 32 syllables), that have the middle of an
ant, i e., verses of which the middle verse-quarter {pada) is smaller than the
first and the third: of 12-1-8 -f 12 syllables. They are, as indicated by their
beginning words in the Jaim, br. (HI. 295): SV. I. 428 = RS. VIII. 110. 1,3,
2=SV. II. 714, 715, 716.
9. India, having slain Vrtra and thinking that he had not
killed him, went to the farthest distance. He pushed asunder the
anustubh and crept away into its middle part. This, forsooth, is
Indra^s dwelling In safety does he offer sacrifice, in safety does
he finish the sacrificial session, who, knowing this, chants on these
verses
1 As the good Leyden MS. presents the reading, indragrho instead of indra-
grhe, defend this reading, although Oertel (The disjunct use of cases, page
I
211) polemizes against my emendation and Sayana interprets indragrhe. The
sentences are: indragrho va efio; 'bhaye yajate, ^bhaya uttiHhati ya evam vidvdn
etasii shite. Sentences of this kind require no esa at the beginning, cp. XV. 4.
8 : vindate pasun . . . ya evam vidvan samantena stute (cp. X. 1. 8). Another
argument in favour of ray emendation is procured by the Jaim. hr., see note 2.
Cp. Jaim. ))r.
2 having thrown his thunderbolt on Vrtra,
III. 296: ‘Indra,
went to the farthest distance, thinking that he had not killed him. The far-
thest distance is the anus^bh
(thus also Ait. br. III. 15. 1). Into it he entered.
Twelve of its syllables he pushed forwards and twelve onward; what were the
eight syllables in the middle: the gayatri, in that he entered (an ordinary
anustubh consists of 4 x 8 syllables) . . . These verses are Indra’s dwelling
{indragrho vd eta rcah). They, thereby, after having entered into Indra’s dwel-
ling, finish the sacrificial session.’
— ;:
XV. 11. 7. XV. 11. 14. 423
10. There is the sauhavisa(-sainan) with the nidhana of the
ya]haya]niya\ Thereby, they do not depart at the afternoon-service
from the yajnayajhlya^
1 Gram. XI. 2. 15, composed on SV. I. 427, chanted on SV II. 717-719;
the last of the three sauhaviaa-samans is intended (see SV. ed. Calcutta, Vol. I,
page 870) with va, (t.e., vak) as nidl^na.
2 As a rule, the yajnayajfilya is the agnistomasaman, but on this tenth day
it is not (cp. XV. 12. 1). The Jaim. br. (III. 297) remarks; ‘They depart from
the afternoon-service (they do not regard its rules), who transfer the yajuayajhiya
to the midday- service (and, therefore, it is not advisable to transfer the yajna-
yajniya. which as agnistomasaman on this day is replaced by another chant,
to the midday-service). But, by applying the chant with the word va{k) as
nidhana, they do not depart from the characteristic mark of the yajhayajhiya
(which has the same nidhana) ’.
11. There is the vajajit(*saman)^.
1 Gram. XVI. 2. 5, compo.sed on SV. T. 554, chanted on SV. TI. 720-722.
That this saman is required (cp. SV. ed. Calcutta, Vol. II, page 172) appears
from § 13.
12. (It is applied) in order to reach the whole, in order to win
the whole ;
for they who undertake the (rite of the) tenth day, win
all vigour (vaja); vigour is food^: in order to obtain food.
t cp. Jaim. br. III. 298 :
‘
vaja is food, for when cow, horse, or man are
well satiated, they become vigorous * {vajin),
13. They undertake, (i.e.y chant) a nidhana of ten syllables^, for
supporting the ten-day rite, (and, moreover,) the viraj has ten
syllables, food is viraj -like : for retaining food.
2rli' Ir 2r ’r A 3 1111 1
1 vajljigwa vUva dhana ^ nl 2345,
14. They laud, (i.e., they chant the vajajit-saraan) on (verses)
containing (the word) '
sun ’ (surya) ^
;
the sun {sura) is the end (of
the visible creation) and this tenth day is the end of the (ten) days
on the end (the tenth day) they, thereby, laud with the end (the sun)
for gaining a firm support.
1 SV. II. 720, 721, 722=]RS. IX. 69. 6 , 2 4. In the Jaim. br., these three
,
verses are cited, so that there can be no uncertainty as to which suryavatya rcah are
meant.
424 THE BR4HMANA OF TWENTY FIVE CHAPTERS
15. They contain (the word) ‘near to’ (upa)'^,iox getting a firm
support; they contain (the word) ‘around’ ('pari)^, for reaching
(paryapti) the whole.
1 Tn vs. 720. a.
2 In vs. 720. c and 721. d.
16. The stoma is the twenty-four versed one, for (obtaining)
strength (and) priestly lustre^.
1 The same as XV. 7. 8.
XV. 12.
(The agnistoma-laud of the tenth day.)
1. The vamadevya(-saman), chanted on viraj{-verse)s is the
agnistoma-saman, for pacifying ^ (and) making good order.
1 GrSmi V. composed on SV. I. 169 (see SV. ed. Calcutta, Vol. I,
1. 25,
page 385), chanted on SV. II. 723-725=RS. VII. 1. 1-3 (var. rr). As to which
virSj -verses are required, the Brahmana gives no indication, nor does the Jaim
hr., which only adds that they are addressed to Agni. See also Kaus. br. XXVIl.
2 : vira^ftu vamadevyam agnistomasdma hhavati,
2 Cp. Jaim. br. HI. 300: stuta'iastrayor ha khalu vd esa Sdntir yad voma-
devyam ;
yad dha vai kitlca yajhasya mithyolbanam kriyate tad etenaiva Samayitvotti-
8thanti.
2. The vamadevya is the pith {sat) of the samans, the viraj
of the metres, the twonty-four-fold stoma of the stomas. Having
united the highest of piths, they finish the sacrificial session, and
even his son’s son reaches pith
1 With this § compare IV. 8. 10.
3. rhe Theologians say :
‘
Have ye risen from a going-on or
from a atiil-standing session ? ’
If they answered :
‘
from a going-on
*
one ’, he would say about them (about the participants of the sattra)
‘
Devoid of firm support and of progeny they will be ’. If they
answered :
‘
from a still -standing one ’, he would say about them :
‘Standing (not increasing) will be their fortune, they will not be
better They should say: ‘From a
off’. full one unto a full one
we have broken up (finished the sattra) ’.
4. Those break up from a full one unto a full one, who, having
lauded with the vamadevya, break up^
1 With § 3, 4 cp. IV. 8. 11-13.
;
XV. 11. 15.—XVI. 1. 1. 425
5. The vSmadevya, forsooth, is the intermediate region ;
by the
intermediate region (the atmosphere) all is full.
6. That stoma is full of success, which consists of thirty-three
(verses in each laud); in the (verses) of thirty-three syllables^: in
success they are firmly established.
1 The viraj-verses, mentioned in § 1 ; cp. also IV. 8. 14.
7. The (verses) of three verse-quarters {padas) are characteristic
of all the metres : inasmuch as they are of three verse-quarters, they
are gayatris ;
inasmuch as their verse-quarters are of eleven syllables,
they are trist\ibhs; inasmuch as there is a verse-quarter of twelve
syllables^, they are jagatis ;
inasmuch as they are of thirty three
syllables, they are virajs. and also anustubhs, for one syllable does
not make any difference with them
^ This refers, according to Sayana, to the first pada : agnim naro dldhitibhir
aranyoh {i.e., araniyoh ?),
2 na hy ekasmdd alcmrad viradhayanti cp. Kaus. br. XXVTI. 1.: samdnam
va etac chando yad vird\ cdnustup ca, na hy ekendksarendnyac chando bhavati no
dvabhyam itiy Ait. br. I. 6. 2 : na va ekenakmrena chanddmai viyanti na dvdbhyam,
8. The stoma (of this last laud) is thirty-three-versed : in order
to gain a firm support: amongst the deities^ he gets a firm footing.
1 Who are thirty -three in number, cp. IV. 8. 14.
Sixteenth Chapter.
(The ekahas or one-day rites.)
These sacrifices are described in the four chapters XVI~XIX, cp.
Jaim. br. II. 81-234 TBr. II. 7, and Kath. XXXVIII. 1-9 give only
;
the savas^ In the sutras belonging to the Samaveda they are de-
scribed Arseyakalpa III-V Laty. VIII. I-IX. 4; Nidanasutra VI.
; ;
2-VII. 13. In the Bahvpasutras Asv. IX. I-X. 1. 10; 6ahkh XIV, :
XV. In the sutras belonging to the Yajurveda Baudh. XVIII (and :
cp. XXII. 30-33) Ap. XXII. 1-13; Katy. XXII. They occur also in
;
the Manava srs., but this text has not been consulted.
XVI. 1.
(The Light-stoma: Jyotistoma.)
1. Prajapati was here at first (alone), neither day was there
nor night. In this thick darkness he moved forward. He wished
426 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(for light). He approached this (Light-stoma). Thereupon, it dawned
for him. This (one-day rite) is brought near (is performed) as light.
Because there was that light (jyotis), therefore, this (rite) is called
Light-stoma (jyotistoma)
1 Cp. VI. 3. 6. —This ekaha has been described elaborately in Chapters VI-
VIIT as prakrti of all.
2, This is the foremost^ of the sacrifices (of stoma). If one,
not having yjerformed this (sacrifice), performs any other (sacrifice),
this is a falling into a pit^: he either loses his property or dies
prematurely.
1 And it must be performed before all other sacrifices of soma, cp. Ap.
X. 2. 3.
2 Cp. Kaui^ hr. XVI. 9, which passage probably, in corrupted form, has
been taken from our Brahmana. The translation of Keith I consider as in-
admissible.
3. Just as here from the fire, when it has been produced (by
friction), the other (sacrificial) fires are separately taken, so are from
this (sacrifice) taken the other sacrifices
1 The jyotistoma is the prakrti, the norm of all the other sacrifices of soma.
4 For (and this likewise is a reason why this sacrifice is called
the Light-stoma) the nine- versed (stoma), which approaches another
sacrifice, burns it (by its light), and likewise do the fifteen- versed,
the seventeen-versed and the twenty-one- versed (stomas)
1 The stomas of this jyotis-ekaha are successively trivrt, pancada^a, sapta-
da4a, and ekavirn^a.
5. This is the reason why they (the Theologians) say :
‘
It is
one single sacrifice’, for all Light-stomas are this^.
1 The meaning seems to be that a trivrt-day, a pancada4a-day, a saptada^a-
day, and an ekavimla-day (as are successively the first four days of the da^aratra)
may likewise be considered as jyotistomas.
6. This sacrifice is yoked not with one single (bullock or horse,
but with two) and (properly) put together, for each of its services
is conveyed by two stomas : the morning-service by the nine-versed
and fifteen-versed stomas, the midday-service by the fifteen-versed
and seventeen-versed, the afternoon-service by the seventeen-versed
and twenty -one- versed stomas^.
f — -
XVI. 1. 2.— XVI 1. 12. 427
1 Cp. TS. VII. 1. 1. 1. In the pratahsavana, the out-of-doors-laud is trivrt
and the four ajyastotras are paucada4a ; in the inadhyandinasavana, the midday
pavamana-stotra is pahcada.4a, and the four prsthastotras are saptada4a ; in the
trtiyasavana, the arbhava-pavamana-stotra is saptada4a, the agnistoma is eka-
vim4a.
7. This (rite) must be practised as one, at which a limited
number of sacrificial fees (i.e., milch cows) are given. The Light
(-stoma) is the earth ^ and the earth is supporting unlimited
(goods) ;
this limited fee is able to support this (rite).
1 Cp. Ait br IV. 15. 1, where the jyotis-, go- and ayus-stoma-days are success-
ively identified with earth, intermediate region, and sky. By this reasoning the
sacrifice, although of limited daksina (cp. § 11) yields idealiter unlimited result.
Read probably with the Leyden MS. ya mitadaknineva.
8. This (rite) comprises one hundred and ninety stotriya-
(verse)s^. Of these the one hundred and eighty are six thirty-syllabic
virajs ;
there are six seasons : through the viraj he ^ is firmly estab-
lished in the seasons.
1 Cp. note 1 on VI. 3. 6.
2 The Sacrificer.
9. The (remaining) ten (verses) are the viraj which refers to
the person himself ^
;
in this viraj (i.e., in these vital airs) man is here
(on earth, during his life-time) firmly established.
1 Its ten pranas see note 1 on II. 7. 8.
10. Cow, horse, mule, ass, goat, sheep, rice, barley, sesamum, and
beans, in the (possession of) this viraj (in this number of ten) he
becomes firmly established.
11. At this (rite), the sacrificial fee consists of one hundred and
twelve (milch cows) ^
1 Cp. C. H. § 2 note 3.
12. A man-slayer of the Gods is he who presses out the soma : by
the hundred (cows) he propitiates the hatred, the Gods ^
;
by the
(next following) ten — there being ten vital airs — he extricates (from
them) his vital principles (his pranas), by the (next following) one
(the eleventh), himself (or: his body, his trunk), the twelfth (or
last) is the sacrificial fee.
1 Cp. TS. I. 5. 2. 1 : devan eva viram niravaddya. Our passage is cited
(with niravadayate), but not verbatim, in the Karmantasutra of Baudh. (XXV. 4 :
232. 3).
428 THE BR4HMANA OF TWENTY FIVE CHAPTERS.
13. The daksinas are the internal fastenings of the sacrifice; a
chariot devoid of fastenings is not able to convey. Even as by a
(chariot) provided with fastenings one is sure to attain the reaching
of a desired object, so he attains through this (sacrifice) provided
with daksinas that which he desires.
14. The daksinas are the ornament of the sacrifice. In that
he performs a sacrifice provided with daksinas, he brings beauty
into it.
XVI. 2.
(The cow stoma: go stoma.) -
1. Now the go(-stoma).
2. By means of the Cow(*stoma), the Gods drove the Asuras
away from these worlds. He who knows this, drives his rival away
from these worlds.
3. Because they, the Gods, pushed (agovayan) away ^ the
Asuras from these worlds, thence its name Go ‘
1 Probably the verb govayati, which occurs only here, is expressly invented
for the pun’s sake.
4. He who knows this, pushes away his evil rival.
5. Its out-of-doors-laud is fifteen-versed ;
the fifteen-versed
(stoma) is a thunderbolt ^
;
so he puts in front (of it) a thunderbolt
and, thereby, vanquishes (his rival).
^ See II. 4. 2, note 3.
6. This is a stoma (fit) for (obtaining) cattle, for the cow is
composed in the same manner: the head is larger, the neck is
smaller, at the sides it is broader, at the thighs it is thickest.
7. In that the out-of-doors-laud is fifteen- versed, the ajya
(-laud)s are nine-versed, the midday-service is seventeen-versed, and
the third service is twenty-one -versed, he provides this (rite) success-
fully with its characteristic features ^
1 The stomas, then, are: 16, 9, 9, 9, 9 |
17, 17, 17, 17, 17 |
21, 21, 21, 21,
21 ; this agrees with the cow’s body.
: ) ;:
XVI. 1. 13.— XVI. 3. 7. 429
8. Of all the (verses) taken together, one surpasses the vira]
therefore, behind the cow there is a surplus (the tail)^
I This proves that the Gostoma is taken as an ukthya, for the total num-
ber of verses (see note 1 on § 7) is 241. This number is divisible by ton (the
viraj) and one is left over, Aecordnii^ to the Arseyakalpa (III. 1. b) it may
also be performed as agiiistoina.
XVI. 3.
(The L i f e - s t o m a a y ii s t o ni a .
1. Now the ayu(-stoma)
2. By means of the Life( -stoma), the gods took possession
[ayuvata) of the Asuras. lie who knows this taki^s possession of
his rival (brings his rival into his power).
3. One who desires to reach heaven, should sacrifice with it ^
I See next §.
4. The chants go upward ^ : to prevent a falling down.
1 They are increasing: 9, 15, 15, 15, 15 |
17, 17, 17, 17, 17 |
21, 21, 21,
21 , 21 .
5. Tiiis (s ime rite) he may perform for one who is suffering
from a lingering disease. (In this case), it is to be ])erformed as an
over -night -rite.
6. This (ekaha) amounts to the gayatri ^
;
the gayatri is breath
and this (rite) is ‘life’; he brings into him life and breath, both
togetlier.
1 The number of versos chanted amounts to gayatrTs. The whole atiratra
comprises 69 verses in the pratalisavana, 85 m the madhyandinaaavana, 105
in the trtiyasavana, 12x15=180 m the ratriparyayas and 9 m the sandhistotra,
together 448 ; the gayatri has 24 syllables ; if we divide 448 l)y 24, the result
is 28 gayatrls and two padas.
2 Cp. note 1 on VIT. 1 . 9.
7. These (three) stomas (the Light-, Cow- and Life-stoma com-
bined) are conducive to heaven : in that there is the Light(-stoma),
he carries light before him ;
then the Cow(-stoma) which exceeds the
viraj by one syllable ^ : that is the hold (the seizing, the approach) ;
then the Life(-stoma)^ which has one syllable less than the viraj ^
that is the seat (in heaven). But (these) two (lastly mentioned)
430 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
stomas, with their plus and minus forming a pair^, are conducive
also to generation.
1 Cp. XVI. 2. 8.
2 If iho ayus is performed as nkthya, it comprises 259 verses, one less than
a number divisible by ten.
3 The atirikta (penis) is the sign of the male, the una (vulva) of the
female.
8. These (three) stomas (together) are the trikadruka stomas ;
by them Indra became satisfied in every way.
9. He who knows this is satiated with progeny and cattle^.
1 In the Jaim. hr.(II. 166 and II. 439) the threo are considered as form-
ing a trias. ‘Then there are these stomas: the Light, the Cow, the Life. The
‘
Cow ’
copulated with the Lite.’ From this (union) the Light was born.
‘ * ’
‘ Life’ is this world (the earth), the ‘Cow’ is yonder world (the sky), the
‘ Light ’
is the intermediate region. The two (‘ Cow ’
and ‘ Life ’) made this
‘Light’ go in front of them, as (parents do with) their son (and, therefore,
the jyotis, although it is the middle one of the three, i)recede8). This world
is upward from here, yonder world is hitherward from there, the ‘ light ’
is
fixed in two ? tad idam enayoh purastaj jyotih paryudham), by
front of these (
moans of it we see. As these two were undertaking a joining [yogam iipa-
prayantau)y they drew the ‘light’ to the end [i.e. out of their middle), just
as the parents follow after their son who goes in front of them. Those two
stomas copulated, . ,. the child lies (sleeps) between husband and wife; it is now
as when they, going to pair, put the child to the right or the left ’
{tad etan
mithunl stoma bhavanti yad vijyante [vap. yad yufijyante] madhye vai jayapatyoh
putrah sete ; tau yatha mithunlbhavisyantav itthdd vetthad va putram pariha-
reydtdm tadrk tat). The passage indicates why the jyotistoma, which originated
from these two, is put in front and comes as the first.
XVI. 4.
(Visvajit and Abhijiti.)
1. Prajapati created the beings. These did not yield him the
supremacy. Then he took away the pith of the quarters and of
the beings and made (of it) a wreath and fastened it on himself.
Thereupon, the beings yielded him the supremacy.
2. To him who knows this his equals yield the supremacy.
» Compare Jaim. br. II. 181-192, Laty. VIII. 1. 19-2-, 13, Nidanasutra
VI. 4-6, Kau^ br. XXIV. 1-2, XXV. 11-15, Ap. XXII. 1. 6-15, K&ty. XXI.
1. 6-43.
XVI. 3. 8.— XVI. 4. 11. 431
3. He wished that amongst his progeny Indra might be the
mightiest and fastened this wreath on him. Thereupon, the beings
yielded the supremacy to Indra, as they saw (on him) that work
of art that they had seen on their father.
4. Therefore, they look upon those of the sons, who enters
upon a (father's) biggest inheritance, as upon one who will have
success in the world.
5. Thereupon, Indra conquered all {viAvam ajayai), hence the
name of this (rite): viSvajit (‘conquering all’).
6. He (Indra) wished: ‘What I have not conquered, may I
be able to conquer that also' (ahlii). He saw this Abhijit(-rite)
and by means of it conquered all the rest.
7. That there is the Abhijit, is for conquering that which one
has not already conquered.
8. These two are Indra's mighty stomas ;
these stomas, forsooth,
were the work of art by name^.
1 Cp. § 3, end.
9. He who knows this beholds in his house a work of art.
10. There are (otherwise) no twin-storaas. He who wishes to
sacrifice with twin-stomas, should sacrifice with these two (together),
for the sake of prosperity
1 How, in this case, the sacrifice must be efloctuated, is explained by the
Sutrakara (Laty. VIII. 1. 19-26) as follows: ‘He who sacrifices with the Vi^va-
jit and the Abhijit as twin -stomas, should, according to Dhananjayya, sacrifice
them one after another ; according to Sandilya, he should sacrifice them
together. (In the latter case) the sacrificial ground for the Abhijit should be
to the south, that for the Vi4vajit to the north (of that for the Abhijit). Near
{i,e. to the west of) this last ground should be the lady’s hall (the patnUala
or praclnavamSa -8hed), one single for the two rites ; there must be a different
set of officiating priests for each, and different are the acts that take place
inside the vedi, but the acts outside the vedi are the same (for both). Each
be performed of the Abhijit and, thereupon (im-
sacrificial act should, firstly,
mediately afterwards), of the Vi^vajit. Each of them requires separately a
thousand head of cattle (as sacrificial fee) *.
11. The stomas are applied ‘constantly returning’^, for Indra
'
432 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
had conquered the unconquered by these two (rites), 'constantly
returning
1 This expression (cp. e.g. VI. 8. 13) is explained in the next following §,
12. Of the Abhijit, three (lauds) are led on by the three-fold
(or nine- versed) (stoma), three by the fifteen-versed, three by the
seventeen-versed, three by the twenty -one- versed These make
together twelve ;
the year has twelve months. Prajapati is the
year. He reaches (he becomes equal to) Prajapati.
1 TJiifi is explained l>y Ma^aka, in his Arseyakalpa (IT. 1, end) :
*
The stomas
of this (ekriha), which contains all the stomas (cp. XVI. 5. 2), have three series
and four ‘ loadings-on (Kaus, br. XXIV. 1; sa tryavrc caturndayo hhavati)»
The stomas, then, are;
0, 15, 17, I
15, 17; 21, |
17, 21, 27, j
21; 27, 33. Each stoma (9, 15, 17, 21)
opens one of the series. Cp. also XX. 8. 1. a.
13. Of the Visvajit, four (lauds) are led on by the three-fold
(stoma), four by the fifteen-versed, four by the seventeen-versed^.
These make togetlier twelve ;
the year has twelve months. Praja-
pati is the year. He reaches Prajapati.
1 The stomas, then, are:
0, 15, 17, 21, I
15; 17, 21, 27, |
17, 21; 27, 33. Cp. XX. 9. 1 and Arseya-
kalpa TI. 0 end. According to this same text (111. I. d, e), these two ekahas
are atiratras, but this is not founded on the Brahmana, neither has it the
Jaim. br. ;
this text, on the whole, seems to agree with the Tahc. br., as it
runs: tasya {sc. abhijit as) tryuttarinah stoma bkava?iti ; trayo va ime loha, esam
lokanam abhijityai ; caturavrto hhavantiy cafasro disOy dUdm evahhijilyai, and;
tasya {sc. vUvajitas) caturuttannah stoma hhavantiy etc. What follows is confused
and incomplete.
XVL 5.
(The V i s V a J i t ;
continued.)
1. (The verse beginning:) 'To thee have gone the sisterly
praises ^
which contains (the word) 'to’ {upa), is the introductory
(verse of the out-of-doors-laud) : the characteristic feature of the
stoma
1 SV. T. 13=^tS. VIII. 102. 13=SV. II. 920; addressed to Vayu.— It is
striking that this verse is, in the Kauthnma recension of the SV., not recorded
along with the verses (SV. II. 810 sqq.) destined for the Vi^vajit, but later on
(IT. 920), whereas, in the Sarnhita of the Jaiminlyas (who likewise begin this
y
XVI. 4. 12.— XVI. 5. 10. 433
stotra with the upavati-vev^Q) this verse is given as the first of those destined
for the Vii^vajit {viz. IV. 2. .3 4).
2 According to Say ana, because a verse with upa usually introduces the
out-of-doors-laud, cp. VI. 9. 1.
2. ‘
He who gives away all (his possessions, as daksinas) they
say, ‘and who practises all the stomas and all the prstha(-saman)s,
loses his vital principles (his breaths, prarias)\ The use of the verse
addressed to Vayu (Wind)^ is for establishing his vital principles.
1 See note 1 on § 1.
3. The next following (verses) are, one addressed to Sarasvat^ and
one addressed to Saras vati
1 il^S. VTT. 96. 4 = SV. IT. 810; in.stead of this verse the Jaim. have
RS. VTI. 96. 5.
2 RS. VT. 61. 10=:SV. II. 811.
4. Sarasvat and Sarasvati are a pair At the beginning of his
sacrifice he brings about a pairing: for the sake of obtaining progeny.
5. A (verse) addressed to Savitr^ is the fourth.
1 RS. III. 62. 10 = SV. II. 812.
6. A difficult task is undertaken by him who gives away all (his
property). By the verse addressed to Savitr he hopes that his (sacri-
ficial) act may be impelled by Savitr His acts become impelled by
Savitr.
7. A (verse) addressed to Brahmanaspati ^ is the fifth.
1 RS. r. 18. 1 = SV. II. 813.
8. Brahmanaspati is the .sacred Word ;
he puts in, at the beginning
of his sacrifice, the sacred Word
1 Cp. Jaim. br. II. 186: ‘The creatures that were created by Prajapati,
devoid of the sacred Word {brahman) these perished. He saw that introductory
verse, addressed to Brahmanaspati, and by it he created the creatures provided
with the sacred Word These did not perish. By the use of this verse, the young
ones of the Sacrificer do not perish.’
9 A (verse) addressed to Agni pavamana^ is the sixth.
5 RS. IX. 66. 19 = SV. 814: as the verse occurs in the Aranyaka-samhita
(n°-43), the uttarSreika gives only its pratika,
10. Agni purifies him by heat, Pavamana cleanses him ;
purified
23
434 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
and cleansed and (therefore) fit for a sacrifice, he is brought near the
prstha(-saman)s
1 At this rite, all the six prsthasamans (four of them at the pr^tha-lauds) are
applied.
11. ‘They deviate from the (right) path,’ they say, ‘who apply
(verses) brought together’ (from different parts of the Veda, and not
forming in the tradition a whole)
^ On sambharya cp. note 1 on XI. 1. 5; at the end the text should be read
with the Leyden ms. (and cp. XVIII. 8. 9) ; kurvata iti.
12. The last tristich is addressed to Pavamana^. By it they do
not go forth from the (right) path.
1 ^IS. TX. 60. 10 — 12 = SV. II. 7-9, the usual last tristich of the out-of-doors-
laud; Sayana wrong here, as is proved by the Arsoyakalpa and the Jaim br. II.
is
187: pavamanasya te kava iti paryaso bhavaty^ etat punah panthanam paryavayanti.
13. ‘He may be said to laud with the prstha(*saman)8, (even at
the out-of-doors-laud)’ they say, ‘
who should yoke them (bring them
into action) at the out-of-doors-laud’^.
1 This is explained in § § 14-19.
14. The introductory (verse) begins with (the word) ‘to’
the rathantara to ^ by this (verse) he yokes (prepares) for him the
’
‘
is ;
rathantara.
1 Sec § 1.
2 According to Soyana, because the first day of the abhiplava sadaha (a
rathantara-day) begins equally with a verse beginning with upa {npa-miai gayata
narahy see Arsoyakalpa I. 2).
15. The (verse) addressed to Sarasvat is the second Sarasvat is
the world of heaven and the brhat is the world of heaven ^ ;
by this
verse he yokes the brhat for him.
1 See § 3.
2 Sarasvat is identified in Maitr. S. I. 4. 15 with the full-moon and the
full-moon-sacrifice is conducive to heaven (Sayana).
2 Cp. VIL 6. 17.
16. The (verse) addressed to Sarasvat! is the third' ;
Sarasvat! is
the voice ^ and the vairupa(-saman) is the voice. By this verse he
yokes the vairupa for him.
—
XVI. 5. 11. XVI. 5. 22. 435
1 See §3.
2 Cp. VI. 7. 7.
17. The (verse) addressed to Savitr is the fourth Savitr is
Prajapati, the vairaja is Prajapati. By this (verse) he yokes the
vairaja for him 2 .
1 See § 5.
2 Cp. e.g. Sat. br. XII. 3. 5. 1.
18. The (verse) addressed to Brahmanaspati is the fifth Brah-
manaspati is the sacred Word, the sakvari(-verse)s are the sacred Word*
By this (verse) he yokes the sakvari(- verses and the sakvara-saman)
for him.
1
See §7.
19. The (verse) addressed to Agni pavamana is the sixth The
revat!(-ver3e)s are the gayatri^ and Agni has the gayatrl as his metre.
By this (verse) he yokes the revati(-verse)s for him.
1 See §0.
2 SV. IT. 434-436, on which tho raivata-saman is chanted, are gayatn-
verses.
20. Four do not suffice for six^; in that they are ‘
unexpressed
thereby they suffice.
1 There are only tour prsthastotras in each soma-rite and there are s i x
prstha-samans (rathantara, brhat, vairupa, vairaja, i^akvaris and revatis), two
too many for these four stobras. But two of them (the rathantara and the
brhat) are to be chanted not expressly as prsthastotras : the first is
incorporated into the midday-pavamana-laud, and the last is taken for the
agnistoma-laud.
21. All the ajya(-laud)s are (at the end) c ire urn flee ted ^
;
this is
a sameness of performance. They laud with verses addressed to
various deities, for avoiding the sameness.
2111
1 As ending on d 3 4 o, which also is considered as svdra ; see Simon, Puspa-
sutra, page 625, in voce: svdra, 2.— For the rest, the observation holds for all
the ajyas of each soma-rite !
22. The apn(-verse)8 (beginning:) ‘Well kindled, lead thou hither
for us’, are (the verses on which) the ajya(-laud)s (are chanted)^.
436 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
§ is identical with XV. 8.
1 This
1, see the notes there. The verses which
serve for the last three ajyas are not mentioned, neither here nor in the Jaim.
br.
23. Prajapati nreated the creatures He thought himself milked
out (and) emptied out ;
he saw these apn{-verse)s as ajya(-laud)s and,
by means of them, he gratified himself. Milked out, as it were, (and)
emptied out is he, who gives away all (his possessions). Tn that the
apn(-verse)s are the ajya(-laud)s he, thereby, gratifies himself
1 Nearly the same as XV. 8. 2.
24. ‘Thereby occur the prstha(-saman)s at their proper
place’, they say, ‘
that first comes the rathantara, last the brhat, and
’
in the middle the others
1 Cp. note 1 on §20 and Arseyakalpa 11. 6.
25 ‘
A sameness of performance is brought about in the sacrifice’,
they say, ‘
if all the chants that have a finale are performed together,
(i,p, one after another without interruption)’. This sameness is
removed by the facts that between (each of these lauds) the soma
(-draught)s come on {i.c. are brought forward for their offering into the
fire), that the recitation (by one of the Hobr-priests) takes place, and
that they make vasai (i.r. that, after the vasat has been uttered by
the Hotr-priest, the Adhvaryu pours a quantity of the soma-draught
into the fire).
26 They say the ida'< and the nidhana^, each time transposing
them Thereby (likewise) the sameness is removed.
1 ‘They say’ must mean ‘they apply’. The moaning j« that the prstha-
samajis are not applied in their regular order (see note 1 on § 20), but that they are
somewhat transposed, so that the four prstha-lauds are chanted on : vairaja,
4akvarT- verses, vairiipa and revati-verses . The corresponding passage of the Jaim.
br. (II. 189) runs : tad ahur : yaf, samananidhandni prsthdni kenajami Tcriyata iti
vairdjam ca mahanamnyas ca oalrupam ca revatya4 caitenakhyanendjamlty ; atho
vai tani madhyenidhandni hhavantiy teno eveti.
27. ‘
The revati(-verse)s (t.e. the chant performed on them) swerve,
thereby, from their proper place’, they say, ‘in that they deviate from
the thirty-three-versed stoma In that there are gayatrl(verse)s^
they do not deviate, for each gayatri whatsoever is a revatl-verse.
1 The chant on the revatl-verses belongs (see XIII. 10. 4) to the sixth day
of the ten-day-period, which day is trayastrimsa The revati-veraes are gayatrls
;;
XVI. 5. 23. —XVI. 6. 7. 437
(SV. II. 434-436). The whole reasoning, especially the sense of the last words,
is not clear to me.
XVI. 6.
(The Visvajit; concluded.)
1. ‘He who gives away all (his property) ^ they say, ‘suffers
a loss in regard to his cattle’^. He puts on (as upper garment) a hide^
he is not separated from cattle.
1 At the Visvajit aro given, as sacrificial fee, all the possessions, with the
exception of the ground and the inhabitants (the slaves), so Ap. and Katy.
According to the Jaim. he gives either a thousand head of cattle, for
br. (II. 192),
that amounts to ‘all’ (cp. Kaus. br. XV. 14, end), or as many cows as there
are stotra-verses in the Visvajit, or a 1 1 his property. If he retained anything
this will be his evil lot.
2 This and the following curious prescriptions prevail for the twelve days
which follow immediately after the Vi.4vajit. They servo to remove the bad
consequences of giving away all the property. For the JaiminTyas, see Jaim. br.
in Auswahl, no. 144.
2. The hide is red, for this is the colour most common to cattle
(cows). In that it is red, he obtains (cattle) in bodily form.
3. During three nights (and days) he dwells in the forest ;
by
these he obtains the food of the forest.
4. He dwells (during this period) under a fig-tree ;
the fig-tree
is food ; food he thereby retains for himself^.
1 Cp. V. 5. 2.
5. He lives (b 3" digging up the eatable roots) by means of a
shovel; he (thereby) averts the absence of means of subsistence.
6. It is a spade sharp on the two sides; it (thereby) digs out
for him the food on both sides : in this world and in yonder world.
7. The (next following) three days he dwells amongst Nisadas^
these, forsooth, are handed over to the earth^. He (thereby) obtains
the food (that is found) on the earth.
1 According to Laty. Vtll. 2. 8-9, near a hamlet of Xisadas, o! whom he
may consume the wild eatables such as wild rice, panicum frumentaceura and
venison.
2 This means probably that they solely subsist by the earth (by digging
x’oots, etc.).
438 THE BRAHMAKA OF TWENTY FIVE CHAPTERS.
8. Amongst a foreign people ^he dwells (the) three (next) days.
By these he obtains the food of the foreign people^.
1 For this meaning cp. e.g. §adv. br. I. 7. 3, Maitr. Samh. I. 4. 9 : 57. 4.
The ancient interpreters were at variance regarding the meaning of jana^ Laty.
VIII. 2. 10-12. The meaning of Sandilyayana :
prativBi^o janapadah seems to be
the most acceptable.
9. Amongst his own people (he dwells the) three (last days of
the twelve-day period). By these he obtains the food of his own
people.
10. These make twelve days. The year is (equal to) twelve
months, in the course of a year the food (the rice, barley, etc.)
grows. Having reached this (food), he obtains it.
11. During a year (after the performance of the Visvajit) he
should not ask (any food). If one eats given (food) on the same
day, this is (equal to eating) raw food. The year (of man), for-
’
sooth, is for the Gods ‘
to day
As the day is equal to a year of the Gods, he should this year (
= these
twelve days) not eat any begged food, which is raw food, because it is not
immediately cooked or has not ripened. 8ayana cites TBr. JIT. 9. 22. 1 :
‘ The
year (of man) is one single day of the Gods’.
12. But he should not decline (any food) that (voluntarily) is
offered to him, for not declining (in future) the food.
13. He wears a turban, for not being deprived (in future) of
objects of art.
14. He should not drink out of an earthenware vessel. The
mouth of a Brahmin is an offering (to the Gods)^, but the earth-
enware vessel is not up to an offering^. By not drinking out of
an earthenware (but out of a wooden) vessel, he offers into his own
mouth an offering.
1 Because in his mouth the soma, drunk by him, is, so to say, offered.
2 Because the sacrificial ladles are made of wood
XVL 7.
(The Sarvajit.)
1. A twenty- four- versed agnistoma (is the next one- day-rite)^.
1 This ekaha, the Sarvajit (see § 2) is in the Brahmanas only recorded
here; of the Sutras only Ap., Hir. and Katy., who draw regularly upon our
Brahmana, mention it.
XVI. 6. 8 —XVI. 8. 2. 43 ^
2. By means of the Sarvajit, the Gods conquered (ajayan) all
(sarvam); (it serves) for attaining all, for conquering all. Through
this (rite) he attains all, he conquers all.
3. Its (first) prstha(-laud) is the mahavrata(-laud)^.
1 As described V. 1. 1—2. 9.
4. The arkya-sastra ^ is recited (by the Hotr immediately after-
wards).
I i.e. the mahaduktham, consistini]; of a thousand brhati- verses, see Ait. ar.
II. 35 sqq. The verses are all given by Friedlander: Der Mahavrata-Abschnitt
des Sankh. Ar., page 75 sqq.
5. There are twenty-four half-months in the year ;
the year is
number twenty-five^. The vrata^ is food; out of the year he by
this (rite) obtains food.
1 And, therefore, it is a twenty-five-versed stoma.
2 Probably, we have here a pun on the word vm/a, which i.s used here (1)
as meaning the mahavratastotra and (2) as the vra^a-milk drunk by the
Sacrifice!’ at a sacrifice of soma.
6. He who knows this becomes an eater of food.
7. By means of this (rite). Go, of the Angiras clan, got over
all evil. He who has applied in chanting this stoma, gets over all
evil.
XVI. 8h
(First Sahasra-ekaha.)
1. Now that Light(-stoma) (at which a thousand cows are
given as daksina).
2. Thitherward directed ^ is the three-day rite, hitherward
directed ^ is the agnistoma. If one goes amiss at a three-day rite,
there is no ‘
again ’
in this, but, at an agnistoma, there is a (reli-
gious act) to atone for this 2; for he may sacrifice again with this
(same agnistoma), at which he (now) gives twenty-one daksinas. In
whichever sacrifice he goes amiss, this is the atonement therefor.
1Khandas 8-11 are described the four Sahasra-ekahas, which are
In
peculiar to our Brahmana; only Ap. and Katy. mention them.
440 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 This must mean ;
*
admitting of no return (no repetition) ’
and admitting
‘
of return ’
; cp. XX. 16. 6.
2 Probably to this refers Ksudrasutra II. 3 (no. 55-57).
3. At the upasad(-clay)^ (of this one-day rite) he (viz. the Hotr)
recites as morning litany a thousand (verses) ;
this (thousand) is
yonder world. (There are) a tiiousand daksinas ;
this (thousand) is
the intermediate region. (There are) those thousand syllables^; this
(thousand) is this world (the earth). He who knows this, is
firmly supported in these worlds.
1 This seems to be irregular, as the prataranuvaka is recited not on the
(last) upasad-day, but on the day itself of the sacrifice of soma {sutye ^hani).
2 From 5, we infer that this has regard to the brahraauacchamsinah stotra.
4. ‘
Based on verses is one Sahasra (a sacrifice of a thousand
daksinas)’, they say, ‘based on syllables is another’. What is given
at a three-day rite^, is based on verses but what is given at an
agnistoraa, that is based on syllables
1 At the Garga-three-day-rito (XX. 1. 4) are given a thousand cows as
daksina.
2 Because this triratra has 1000 verses.
3 See § 5.
5. (The fact) that the Brahman’s chant (i.e.. the third prstha-
7.
laud, which corresponds to the sastra of the Brahman, i.e. the
Brahmanacchainsin) is on a thousand syllables^, is in accordance
with the thousand daksinas.
1 The third prstha-laud, the Ayaita-saman, is based on the pankti-verses
SV. IT. 355-357. Each patikti has 40 syllables, and as the stoma of this stotra
is the twenty-tivo-versed one, this makes for each ver^se a 1000 syllables.
6. ‘
The world of heaven is as far removed from this (earthly)
world ’
they say, ‘
as a thousand cows standing the one above the
other’ h Therefore, they say: ‘He who sacrifices with a sacrifice at
which a thousand daksinas are given, reaches^ these worlds.
1 This must be the meaning of uUaradhara^ cp. XXI. 1. 9.
2 The parallel passage (l.c.) has vyapnoti.
‘He suffers a loss in regard to his cattle’, they say, ‘who
on one and the same day gives a thousand (cows as daksinas)’. The
— e
XVI. 8. 3. XVI. 9. 4. 441
Brahman’s chant is (based) on pahkti-verses ;
the sacrifice is five-fold
cattle in five-fold^. He is firmly established in sacrifice, in cattle.
1 (yp. note 1 on VI. 7. 12.
2 Cp. note 2 on II. 4. 2.
8. It (this rite) amounts to a nine-fold (nine-versed) stoma, to
the viraj metre -
1 All in all, this ekaha (see Arsoyakalpa HI. 2, end) comprises 100 stotra-
verses, which are equal bo twenty tnvrts (20x9=: 180), whilst the remaining ton
syllables (cp. III. 12. .3) represent the viraj.
9. The nine-fold stoma is breath h the viraj is food Breath
(alone) without food ^ does not preserve (any being), nor food (alone)
without breath. He becomes firmly established in the vital principles
(the breaths) and in food.
1 Cp. note I on VT. 2. 2.
2 Cp. IV. S. 4.
3 Read, with the Leyden ms., na vai instead of na vaiva.
XVI. 9.
(Second Sah a s r a - k a h a .
)
1. Now that ‘
All-light(-stoma)’ (at Avhich a thousand cows are
given as daksina). It is the obtaining of all, the gaining of all. By
this (rite) he obtains all, he gains all.
2. This is the highest sacrifice: the thousand is the highest
(number). He who knows this comes to the highest end.
3. It has two hundred stotra(-verses) ^ ;
two hundred is the
highest goal of the Word and a thousand is the highest goal. So he
establishes the highest goal into the highest goal.
1 Ife consists of the following stomas: 9, 15, I."), 15, 15 |
17, 17, 17, 17, 25 |
17, 21, together 200 verses.
4. It is a winning-stoma^. By it he reaches all, he wins all,
for by the krta'^ all is won.
I We hero must think (different but far from convincing is Sayana’s expli-
cation) of the krta in playing with dice (with the nuts of the vibhidaka), of
which the number four is characteristic (200 being divisible by four).
)
442 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. It (this rite) amounts to a viraj ^
;
the viraj is food, he
retains food.
1 Tho number 200 being divisable by 10.
6. Its agnistoma(-laud) is twenty-one- versed. The twenty-one-
versed (stoma) is a firm support ^
;
at the end of the sacrifice he is
firmly supported.
1 Cp. note 1 on III. 7. 2.
XVI. 10.
(Third Saha s r a - e k ah a .
1. Now that (third ekaha of a thousand daksinas, called)
‘
All-light ’
ivi^vajyotis), an ukthya-rite.
2. The uktha(-laud)s are cattle^, and cattle is (for its possessor)
an ‘
all-light (a means of getting great dignity).
’ He (thereby) is
firmly established in ‘all-light’, in cattle.
1 Cp. note I on IV. 5. 18.
3. By its days, the three-day rite reaches these (three) worlds,
by its services (savanas), (this ekaha reaches the three worlds) ;
of
the three-day rite each following day is larger (than the preceding one),
and of this (ekaha) each following service is larger (than the preceding
one)^. Thereby, he reaches the three-day rite. Of these worlds (earth,
intermediate region, sky) each subsequent one is larger (than the
former) 2. Thereby, he reaches these worlds.
1 The Gargatriratra (XX. 14) comprises : 1. agnistoma, 2. ukthya, 3. atirafera.
This Vi4vajyotis-ekaha has 69 verses in the morning service, 93 in the midday-
service, and 108 in the afternoon -service.
2 The same view is found elsewhere, below XVIII. 2. 7, cp. TS. II. 4. 11. 6:
uttara uttaro jyayan bhavaty, evam iva hlme lokah,
4. 5. This sacrifice is yoked not with one (bullock, but with two)
and (properly) put together, for each of its services is conveyed by
two stomas, the morning-service by the nine-versed one and the
fifteen -versed one, the midday-service by the seventeen- versed and
the twenty-five-versed, the afternoon-service by the twenty-four-versed
and the twenty-one-versed h
1 Cp. XVI. 1. 6.—The schema is: 9, 16, 15, 13, 15 |
17, 25, 17, 17, 25 |
24,
21, 21, 21, 21, cp. Arjeyakalpa III. 3. b, end.
—
XVI. 9. 6. XVI. 11. I . 443
6. What is put on a (cart) that is yoked (and properly) put
together, that (load) it (the cart) carries. As if one were to put
(a load) on a (cart), which is yoked (and properly) put together, so
this (number of) thousand (daksinas) is put on this (sacrifice).
7. There are both : the rathantara and the brliat.
8. The rathantara is the earth, the brhat is the sky. From
this (the earthly) world he obtains, by lauding^ (the rathantara),
from yonder world (the brhat). He gets a firm support in both these
worlds,
I agayati *
ersingen, herbeisingen
9. On the anustubh(-part of the arbhava-pavamana-laud) ^ the
atharvana(-saman) ^ is (chanted).
1 Cp. Einleitung on Arseyakalpa, page XXIV.
2 Aranyogeyagana I. a. 23, composed on SV. T. 33 (see SV. ed. Calcutta,
Vol. II, page 400), chanted on SV. II 47-49 (see SV. od. Calcutta, Vol. V,
page 457; uhyagana III, 1. 1).
10. The Atharvans^ are the medicine of the Gods, (it serves)
for medicine, for being unhurt.
I The Atharvaris are those mantras of the Atharvasamhita which deal with
white magic; cp. note 1 on XII. 9. 10.
11. The udvam3lya(-saraan)^ is the last of the uktha(-laud)s.
This (sarnan) is the form of all the prstha(-samans)®. In all forms
(of cattle) he is firmly established.
1 See note 1 on VIII. 9. 6.
2 See 1. c. 9, sqq.
12. It is an ukthya(-rite) ;
the uktha(-laud)s are the cattle ^
and the thousand (daksinas) are cattle. He, thereby, puts cattle
into his cattle (so that this will increase).
* Cp, note 1 on IV. 5. 18.
XVI. 11.
(Fourth Sahasra-ekaha.)
1. He who knows the three-day-rite, as fixed on the agni-
stoma, should give at an agnistoma a thousand (cows as sacrificial
fee), for the thousand has its proper place at the three-day-rite^.
1 At the Gargatriratra, XX. 14.
;
444 THE BRIhH^NA. op twenty five OHAPrERS.
2. The opening( -verses) (of the out-of-doors-laud) are: ‘
Sing ye,
O men, unto him ‘
unto the born active' ;
•
be clarified as the
foremost of speech'.^ Thereby, he has brought about the three-
day -rite.
1 RS. IX. 11. 1:J = SV. II. 1; RS. IX. 61. 13==WV. 11. 685; RS. IX 62.
25=8V. II. 125. With these verses begins successively each of the three days
of the Gargatriratra, (;p. Arseyakaipa Vi. 3-5.
3. At the (midday-)pavamana(-laud) he applies the rathan-
tara, and the varnadevya as the last of (this) pavamana(-laud)
the brhat (he applies) as (first) prstha(-iaud).
4. The rathaiitara is this (earthly) world, the varnadevya is
the intermediate region, the brhat is the sky. The three-day-rite
represents these three worlds. In that he unites these (three)
samans (on one single day), he joins these worlds and, thereby,
reaches the three day-rite
1 of which the 1st prsthalaud of tho 1st day is the ratharitara, of the 2iid
day the varnadevya, of the 3rd day the brhat.
b. The kakubli (-verse and the samans chanted on it) he
shifts to the fore-part
1 The verses pavasvn mmlhumaltamah (SV. il. 42-13), the first of which is
a kakubh, which has its normal place at the arhhava-pavamana-Iaud (see
Arseyakalpa, Einleitung, page XXIV), are hero shifted to the fore-part, they
are applied at the midday-pavamana, see Arseyakalpa III. 4.
6. For by this (kakubh), when it is shifted to the fore-part, he
brings virility into his cattle
1 The interpretation is uncertain. The printed text has : puro hy etaya satya
apasiuvlryarn karoti, with an unlieard of, neglected sandhi ;
although Hayana ex-
plains apahih: pas urahitah (pointing to apasur viryam) somayagah^ the read-
ing of the Leyden MS. puro hy etaya satya pasuv'iryam must be right. Tho
reason why, by doing so, he pasuvlryam karoti, escapes me, but, perhaps VIII.
5. 2 may be compared. Would it be possible to read pa^ur viryam karoti ?
Cp. note 1 on VIII. 7 11.
7. On this (kakubh-verse) the idanmh minksdra^ (is chanted).
The kakubh is man^, the iddndrh samksdra is cattle^; he, thereby,
maintains the cattle in himself.
1 See note 1 on XV. 3. 14.
2 See note 1 on VIII. 10. 6.
XVI. 11 . 2 .— XVI. 11 . 14 . 445
^ Because the name of the sSman contains the word ida, one of the desig*
nations for *cow.’
8. (The verses beginning :)
‘
The ancient milk of former times/^
are satobrhati(-verse)s.
1 R§ IX. 110. 8, 6, 9=SV, IT. 844-846 (var. rr.). The samans on these
verses follow, according to Areeyakalpa, immediately after the kakubh-part in
the midday-pavamana.
9. By means of the satobrhatl, the Gods reached successively
these worlds (and lastly the world of heaven). By these (verses),
he reaches successively these worlds.
10. These (verses) are gayatris in that they are of three verse-
quarters ;
they are Jagatls in that their verse-quarters are of
twelve syllables; they are brhatis in that they have thirty-six
syllables; (so) they are the characteristic of all the metres, all the
forms, to obtain cattle (of all forms and colours).
11. This (rite) is, in a visible way, (equal to) the mahavrata-
(laud) ;
its gayatra(-saman) is the head (of the mabavrata), its
rathantara and brhat are the wings, its vamadevyais the trunk, its
yainayajniya is the tail, its hundred sacrificial fees are the arkya-
sastra. He, forsooth, who performs this (rite), lauds in a visible
way with the mahavrata^.
I Cp. V. 1. 1 — 2. 9 ; on the arkya-4astra XVI. 7. 4.
12. Of this (rite), the (first) prstha(-laud) is the brhat and the
Brahman’s chant is (based) on pankti(-verse)s About this they
(the Theologians) remark: ‘In that the prstha(-laud) is the brhat
14.
and the Brahman’s chant is (based) on pankti(-verse)s, the metre is
rent asunder.’
1 At the other Sahasra-ekahas, the Brahman’s snman is based on pahkti-
verses, see XVI. 8. 7.
13. The srayantiya(-saman)^ must be applied (as Brahman’s
chant) ;
thereby, the metre is not rent asunder^.
1 See note 1 on VIII. 2. 9.
2 This saman is based on sato brhat i-verses, and so is in harmony
with the brhat.
This also is the accordance of the ihousandb
;
446 THE BRIhMANA op TWENTY FIVE CHAPTERS.
^ Although, by tha chant on other verses than panktis the 1000 syllables
15.
(cp. XYI. 8. 5) are not obtained.
‘Oae (saorifioe)’, they say, ‘is reached (directly) by the
thousand syllables^, another is reached afterwards’*.
' viz., the first three Sahasras.
2 Is this the precise meaning of anvStisthati ? Cp. anvasthayah of the
next §.
16. He shifts the kakabh to the fore-parfc^, and, at the place
of the kakubh, he applies that dYipadl(-verse) ^ ;
this (last fact) is
the manner by which to afterwards reach the thousand®.
1 Cp. § 6.
2 viz. SV. I. 432=RS. IX. 109. 1, 3, 2=SV. II. 717, 718, 719.The Brahmana
does not indicate which dvipada verse is intended. But note the pronoun esa
the cited dvipada is the only one oocurring in the ninth book of the ^S.
8 This probably must be regarded in the light of XVI. 8. 6. —Nearly the
same sentence recurs below, XVII. 1. 4.
17. It (this rite) amounts to the anustubh^ The anustubh is the
Word the three-day-rite is the Word. Thereby, he reaches the (result
of the) three-day-rite.
t All the 8 to tra -verses, taken together, am)uat to 192; thU number divided
by the number of syllablee of the anu^tubh, 32, yields 6 (anustubhs).
2 Cp. V. 7. 1.
8 Cp. XX. 15. 2.
XVL 12.*
(First Sadyaskra-ekaha.)
1. The Adityas and the Angirases were consecrating themselves
(for a sacrifice of soma). They contended for (reaching) the world
of heaven (as to which of them would reach the world of heaven,
The Kauthumas acknowledge four ekahas of this kind, described in
XVI. 12-15; according to some authorities, the Ekatriha (Pane. br. XVI. 16)
and the Syena (^adv. br. III. 8) belong to them, so that there are six Sadyaskras.
They are described, Jaim. br. II. 115-124 (four kinds); Arseyakalpa III. 5-8;
LSty. VIII. 3-4; Nidanasutra VI. 9; Baudh. XVIII. 20-23 (four kinds); Ap.
XXII. 2. 6-4. 12 (or 4. 29); Katy. XXII. 2. 9-3. 52; A4v. IX. 5. 12—7. 21 ;
^ahkh. XIV. 40-42 (these two acknowledge three Sadyaskras).
—
XVI. 11. 16. XVI. 12. 9. 447
leaving behind the others). The Angirases announced to the Adityas
a sacrifice (at which, after the introductory days, the sacrifice of soma
proper should take place) on the next day. The Adityas then beheld
(by divine intuition) this (sacrifice) ;
they bought him (i.e. the
soma for pressing) on the day (of the sacrifice) itself, appointed Ayasya
as their Udgatr, lauded with this (rite) and went to the world of
heaven, whilst the Angirases were left behind (on earth).
2, 3. He who has a rival, should perform this sacrifice ;
he, who
knows this, comes to prosperity himself and his rival perishes.
4. To him (to Ayasya) they (the Adityas) brought, as a sacrificial
fee, yonder sun in the form of a white horse. As soon as he had
accepted it, he went amiss he saw these aya8ya(-saman)s and, by
means of them, he strengthened himself.
1 It is known, from the Black Yajurveda, that to accept a horse is dangerous ;
see W. Caland, die Wunaohopfer (Abhandl. der Kgl. Ak. der W. zu Amsterdam,
1908) no. 24, 166.
5. That there are the aya8ya(-saman)s \ is for healing, for taking
away bad influence.
1 There are three aySsya-samans : 1, 2: gram. XIV. 1. 18 and 19, composed
on SV. I. 609; 3. gram. XIV. 1. 30, composed on SV. I. 611 (see SV. ed.
Calcutta, Vol. TI, pages 68, 73), one for each of the first three SSdyaskras.
6. One who desires (to reach) the (world of) heaven, should
perform (it).
7. It (this rite) amounts to the brhati^; by the brhati( -verse),
the Gods went to the world of heaven*. By means of this (rite), he
goes to the world of heaven.
1 This ekaha is a trivrd agnistomah : it comprises twelve lauds, each of nine
verses =108; this number, divided by the number of syllables of the byhati (36),
yields three brhatls.
2 Cp. note 3 on VII. 4. 2.
8. One who is desirous of (obtaining) cattle should perform
(it).
9. The brhati is cattle; he is firmly established in (the possession
of) cattle.
448 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XVI. 13.
(Second Sadyaskra-ekaha.)
1. The same (rite), but with the agnistoma(-laud) on twenty-one
verses, he should perform for one who is suffering from a lingering
disease.
2. The ninefold (stoma) is the vital principle^, the sun is the
vital principle ;
he, who is suffering from a lingering disease, suffers
a loss in regard to his breaths (vital principles) ;
he makes him prosper
in regard to his vital principles.
1 Cp. note 1 on VI. 2. 2.
3. It (this rite) amounts to the viraj ^ Food goes forth from him
who is suffering from a lingering disease (he loses his appetite). The
viraj is food; he puts food into him.
1 The first eleven lauds of this ekaha are nine-versed, the twelfth is twenty-
one-versed (9x11 + 21); that makes together 120, a number divisible by ten, the
number of syllables of the virSj.
4. The agnistoma(-laud) consists of twenty-one verses without ;
firm support is he who is suffering from a lingering disease; the
twenty -one- versed (stoma) is a firm support^; he gets a firm
support.
1 Cp. note 1 on VI. 1. 11.
5. The same (rite) should be performed for one who is desirous
of food, or for one who desires a firm support; the viraj is food, the
twenty-one-versed (stoma) is a support ;
he eats food and becomes
firmly established.
6. The (maha)vedi (for all these Sadyaskra-rites) is plough-
land^ ;
that, forsooth, is the most powerful (part) of the earth ; through
power he makes the sacrifice successful.
1 Wielding ripened rice or barley, LSty. VIII. 3. 4.
7. The uttaravedi (or high-altar) is the threshing floor (of this
field) ;
for here the pith (of the crops) comes together. He makes
the sacrifice pithful.
8. The sacrificial post (for fastening the victim, the savana-he-
goat) is the post of the threshing-floor (to which at threshing the
—
XVI. 13. 1. XVI. 13. 12. 449
oxen are fastened) ^ ;
for by it they press out (of the stalks) the pith
(of the crops).
I Laty. VIIT. 3. 6 declares that ‘ threshiog-post *
is to be taken in the sense
of ‘pole of the plough’, probably because he insists on the proper meaning of
9.
the word utkrmnti in our BrShmana. It is, however, probable that this khalevali
is the post, to which are fastened the oxen, which, by treading on the ripened
stalks, press out the corn. That oxen are used for the threshing, is explicitly
stated by Baudh, XVIIT. 21 : 368. 5ff.
A three year old, ungelded bull serves for the buying of the
soma : in order to associate Indra (with the sacrifice).
10. The soma-herolds, seated on chariots drawn by horses, ride
out in all directions.
11. From all directions he obtains the food for him (for the
Sacrificer).
12. To the distance of four kossy riding on a chariot drawn by
four horses in an easterly direction, he (one of the four soma-herolds)
announces the sacrifice.manner the journeys are measured
In this ;
they travel as far as is To the distance
the measure of a Journey.
of three kosSy riding on a chariot drawn by three horses in a northerly
direction, (he announces the sacrifice). To the distance of two koss,
on a chariot drawn by two horses in a westerly direction, (he
announces it). To the distance of one kosSy riding on a chariot drawn
by one horse in a southerly direction, (he announces it) This,
forsooth, is the form of the directions. Whatever is the form of the
directions, thereby he makes the sacrifice thrive.
1 Laty. VIII. 3. 12-13 treats of this passage in the following manner: ‘To
the east, they should convey the Hotr ; Udgatr; to the west,
to the north, the
the Adhvaryu ; to the south, the Brahman. Or they may dwell there (in these
directions) previously. Here they should announce the (sacrifice of) soma, having
got there by means of the chariots drawn by horses ; these, as well as the
journeys, are explained in the Brahmana. According to ^andilya, the officiating
priests should (not be conveyed, but) be occupied (in the usual manner on the
ground of the sacrifice), but they should convey other Brahmins in the manner as
has been exposed before, and to these the soma-herolds should announce the
(sacrifice of) soma with the words So and so is performing a SadyaskrI, that I
;
‘
announce to Indra, to all the Gods, to the soma-drinking Brahmins who are
—
worthy of soma*. Differently, the Jaim. br. (II. 119); at the first SadyaskrI,
the soma-herold rides out on a chariot drawn by horses to the distance of a
yojana, with the leathern bag filled with sour milk (cp. Pafic. br. XVL 13. 13).
29
450 THE brIhmana of twenty five chapters.
The priests have previously been placed, each at a distance of three koas, in the
different directions and they arrive at early morning to perform the sacrifice.
At the second and third SadyaskrI (the two Anukris), the soma-herold rides out
on a chariot drawn by mules to the distance of three koaa, and the priests find
themselves at a distance of IJ koaa. Differently, again, Baudh. (XVIII. 20, sqq.),
who for each SSdyaskra enjoins the four chariots (drawn by four, three, two horses
and by one), and provided each with a bag of sour milk. The priests arrive at
morning on foot. After the preparation of the prayaniya-isti, those four chariots
start on a race-course: the chariot with four horses to the east, a yojana far;
the one with three horses to the south, three koaa; the one with two horses
to the west, two koaa ; the one with one horse to the north, one koaa. To
everyone they meet, they announce the sacrifice. According to Apastamba,
Hiranyake^in and KatySyana the ritual, in substance, is the same as explained
by LStyayana: the priests are fetched by means of the four chariots.
13. On the chariots are leathern bags filled with fresh milk ; the
butter obtained by it (i.e. by the shuttling on the driven chariot)
must be added to the ajya^ (used at the sacrifice), for the sake of
immediateneas \
1 Cp. note 1 on § 12.
2 In order that all may be accomplished on one and the same day.
XVI, 14.
(Third Sadyaskra-ekaha: Anukrl.)
1. Now, the Anukrl^ of the Angirases.
1 The name is explained in the next following paragraph.
2. By this (rite), the Angirases reached the Adityas^. He who
is left behind, coming behind (inferior), as it were, should perform
this (rite). He reaches the advantage of those who precede him, for,
by it, the Angirases had reached the Adityas^.
1 Who were gone before them to the world of heaven, cp. XVI. 12. 1.
2 Hence the name : a {aadya8)k r I, which comes behind (anw, another).
3. Of this (rite), the (last) two pavamana(-laud)s are twenty-
four-versed.
4. The gayatri comprises twenty-four syllables ;
by means of the
gayatri, the Gods reached these worlds successively. By this (rite),
he reaches successively these worlds.
XVI. 13. 13.— XVI. 15. 4. 451
5. The gayatrl is strength and priestly lustre^; strength and
priestly lustre he obtains. The gayatrl is breath^ (the vital principle)
and a means of procreating : out of the breath, the gayatrl, he is
procreated.
1 The same is said XV. 1. 8, XIX, 6. 9.
2 Cp. note 1 on VII. 1. 9.
6. Both kinds of stomas (aie applied in this rite) : the even and
the odd ones This is a pairing. From this pairing he is procreated.
1 It is partly nine-versed and partly twenty-one-versed, but the last two
pavamanas (see § 3) are even (of 24 verses).
7. It amounts to the viraj ^
;
(he viraj is food, he comes into
the possession of food.
1 It has nine gtotras of nine verses, (wo of twenty four, one of twenty-one,
together 150, a number divisible by ten.
8. The agnistoma(-laud) is twenty-one- versed ;
the twenty-one-
fold (stoma) is a firm support ^ At the end of the sacrifice, he is
firmly supported.
1 Cp. III. 7. 2.
XVI. 15.
(The Visvajicchilpa-ekaha.)
1. Now, the Visvajicchilpa^.
1 ‘The image (or ornament?) of the Vii^vajit’; cp. XVI. 4 sqq. According
to the Arseyakalpa III. 6. c, its arrangement is, in the main, that of the Vi^vajit,
This ekaha (reckoned amongst the Sadyaskras, cp. footnote on page 446) is found
only in our Brahmana.
2. It is the ornament of the stomas. He who knows this, beholds
in his house a work of art^
1 Identical with XVI. 4. 9.
3. In this (rite) the (last) two pavamana(-laud)s are eighteen-
versed.
4. This sacrifice is a wheeled one^ : for (obtaining the fulfilment
of) a wish; the wish he hopes to see fulfilled, is reached by it, for
where he wishes to go with a wheeled (car), that (place) he
reaches.
1 These two pavamanas of equal verse-number are, in a sense, its wheels.
-
452 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
5. One who is desirous of (reaching the world of) heaven, should
perform (it).
6. The pratha(-saman)s are the world of heaven^; through this
(rite) he reaches the world of heaven.
1 viz. the rathantara, brhat, vairftja etc., as at the Vilvajit. —Further
cp. VII. 7. 17.
7. The prstha(-saman)s are strength and priestly lustre. In that
the pfstha(-saman)s are applied together (at one and the same sacriace),
he confers on him strength and lustre together.
8. The prstha(-saman)s are food and cattle. In that the prstha
(-saman)s are applied together, he confers on him food and cattle
together.
9. About this they say: ‘The prstha(-saman)s have different
places h In that they are, all of them, applied at one and the s^me
sacrifice, the Sacrificer may lose his firm support.’
1 They appear normally each on one of the first six days of the ten-day
period.
10 The prstha(-laud), (which runs parallel to the sastra) of the
Hotr, is twenty-one-versed. The twenty-one-fold (stoma) is a firm
support^. In the middle of the sacrifice he obtains a firm support.
The agnistoma(-laud) is twenty-one-versed. The twenty-one-fold
(stoma) is a firm support. At the end of the sacrifice he obtains a firm
support.
1 Cp. XVI. 13. 4.
11. These are two twenty-one-fold (stomas) ;
the Sacrificer is
two-footed. He firmly establishes the Sacrificer in the sacrifice, in
(the possession of) cattle.
XVI. 16.
(The Ekatrika-ekaha.)
1. Now, the Ekatrika^: Prajapati’s getting-a-top *.
I For the name see § 4. — According to Laty. (VIII. 3. 2-3), the 6 vena
(described in padv, br. and likewise in the Ar^eyakalpa, here immediately after
the VUvajicchilpa) and the Ekatrika are also reckoned as SadyaskraS. It — is
striking that the PaficavimSabrahmana nowhere describes any ahhicara -vitet as is
e,g. the Syona.
XVI. 15. 6.— XVI. 16. 9. 453
2 See § 2. —Oa the Ekatrika op. Jaim. br. II. 125-127; seo ‘das Jaiin. br.
in Auswahl,* No. 138.
2. By this (rite), Prajapati got a-top of these worlds^.
I Or: broke through them, got the supremacy over them, op. Ap. 4rs. XVIII#
19. 5: udhhinnarii, rdjnah, with my note on the German translation. —The genitive
is noteworthy.
3. This is a winning stoma, for the krta has got a-top (of the
other grahas)
1 Cp. XVI. 9. 4. Here the term krta, representative of four, is used
because the two kinds of stoma (1-1-3) together make four. Sayana’s explanation
here is equally wrong.
4. That they chant on one single (verse) is because Prajapati
is one; he reaches (becomes equal to) Prajapati; and that they
chant on three (verses) is because these worlds are three in number ;
he
is 6rmly established in these worlds^.
I At this ekaha, the stotras are alternatively chanted on o n e and on three
verses; hence the name: ‘containing one and three.’
5. These amount to four; fourfooted is cattle; he is firmly
established in (the possession of) cattle.
6. It (the whole rite) amounts to the g^yatrl^; the giyatrl is
strength and priestly lustre; strength and priestly lustre he obtains.
^ Six stotras on one verso and six on three (6 4-18) make 24, the number
of syllables of the gSyatrl.
7. The gayatri is breath (and) a means of procreating ;
out of the
breath, the gayatrl, he is procreated ^
1 See XVI. 14. 5.
8. On (the verse beginning :)
‘
By this golden light piirifiei/ ^ the
arbhava-pavamana(-Iaud) is chanted.
1 SV. 1. 463=B3. IX. 111. 1 = SV. II. 940.
9. This (aticchandas-verse) is {i.e ,
contains) the features of all
the metres^ ;
he (thereby) firmly establishes the arbhava-laud in all the
metres.
1 Cp. ^at. br. III. 3. 2. 11 : effa vai s'lroani chxfidathsi yid aticchanddh.
454 THE brIhmana of twenty five chapters.
10. On this (verse), the gayatrapar8va(-8aman)^ (is chanted). (Irt
doing so) he does not deviate from the gayatra-saman nor from tho
6nale *.
1 Gram. XVII. 2. 31, composed on SV. J. 584 ; see SV. ed. Calcutta, vol. IT^
page 237.
2 The pavamana-lauds begin norrrally \^ith gayatrl-versee, chanted on the
gayatra-saman by the name of this saman, gayatr a^parha, this condition is
;
fulfilled, although it is chanted on verses of different metre Say ana’s commentary
points to the reading, followed by me: na gdyatrad eii sarnno na nidhanat. Neither
1
do they deviate from the nidhana, as this saman is mdhanavat (ending : d iva
1111
2 3 4 5) and the pavamana stotras ought to finish thus.
Seventeenth Chapter.
(The ekahas or one-day-rites, continued.)
XVII. l\
(First Vratya-stoma.)
The Gods, forsooth, went to the world of heaven of them the
1. ;
adherents of the God ^ were left behind (on earth), leading a Vratya-
’
‘
life®. They came to the spot whence the Gods were gone to the world
of heaven. (But) they ® found neither that stoma nor that metre by
means of which they might reach them. Then the Gods said to the
Maruts; ‘Deliver ye to these that stoma, that metre, by means of
which they may reach us.’ To them they (the Maruts) delivered
that sixteen-veised stoma, (which) cryptically (is) the anustubh^
Thereupon, they reached them.
5 This translation of daiva is conjectural ;
the word in itself may mean
equally; ‘adherent of the Gods’ and ‘celestial’, or ‘adherent of a’, or ‘of the
God.’ In the latter case, that God must be meant who, in ^at. br, is called
1 Our BrShroana describes in XVIT. 1-4 four kinds of Vratya-stomas; cp.
Laty. VIII. 6; NidSnasutra VI. 11-12; the Jaim. br. (II, 222-227) acknowledges
three Vratya-stomas; further, cp. Baudh. XVTII. 24-26; Ap. XXIL 6. 4-14;
K§ty. XXII. 4. 1-28; Asv. JX. 8.26; Ssnkh. XIV. 69-73. The subject of the
Vratyas is now being studied in an extensive work by I. W. Hauer, der VrStya’,^ ‘
Stuttgart, 1927, of which only the first volume has so far appeared.
;
XVI. 16. 10. — XVII. 1. 6. 455
yo 'yatfi devah paiunam The god Rudra is often designated not by his
name, but by the words :
‘
this God (see above, XIV. 9. 12 ; XXI. 2. 9, note 4
Ait. br. III. 34. 3 ; Kath. X. 6, XXII. 12, (beg.), XXV. 10, and probably else-
where). The Jaim.
(Auswahl no. 146) seems to favour this translation, as
br.
it is said there that the Vratyas did not reach the world of heaven, because
they had offended either that God which blows here (the Wind) or the mighty
God {Udnam devam i,e. rudram). In this respect, then, I agree with J. Char-
pentier, in his paper ' Bemerkungen iiber die Vratyas’ (Vienna Oriental Journal,
vol. XXV, page 365 sqq.).
2 The meaning of the expression vratyarp pravasanti unknown. Charpentier is
renders: * Wohnten ohne Riten in der Feme ’
;
Vracya-Wander-
Hauer; * die auf
schaft begriffen waren.’ Jaim. br. has throughout vratyam dhavayanti; Baudh. :
vrdtydrp caranti. Perhaps vratyam pravasanti is elliptic for vratyam vasatim
pravasanti, ‘leading the life of a joined group,’ from vrata, § 5 and above
VI. 9. 24.
3 Instead of ten^ (wrongly interpreted by Hauer) read te na,
4 Solely on account of the number, the anustubh is of twice sixteen syllables ;
catvdrdh sodaSdh dve anustubhau bhavatah, misinterpreted by Hauer, op. cit.
page 61.
2. Those who lead the life of a joined group, are destitute, left
behind. For they neither practise the study of the Veda nor do they
plough or trade. It is by the sixteen -versed stoma that this can be
reached.
3. This is a stoma of the Maruts. The smaller metres belong
to the Maruts.
4. He shifts the kakubh(- verse and the samans chanted on it) to
the fore-part; in that, at the place of the kakubh, this dvipada(-ver8e)
is applied^, he, thereby, makes them prosper in regard to their
own nature.
1 Cp. XVI. 11. 5 with note 1 and 16 with notes 1 and 2. The passage is
wholly misunderstood by Hauer, op. cit., page 64.
5. (The verses, beginning) :
‘
For, o Indra who lovest the chants’^,
are (of) unequal metre. The joined group is unequal, as it were. He
makes them equal (by applying the verses of this metre).
1 RS. VIII. 98. 7—9=SV. II. 60—62 (var. rr.); cp. notes 1—3 on VIII. 8. 26.
According to the Samaveda, the unequal metres are kakubh, usnih and para-
usuih.
6. On these (verses) the dyautana(-saman) ' (is chanted as third
prstha-laud).
456 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1GrSm. VIIL 2. 22, composed on SV. I. 324 see SV. ed. Calcutta, Vol. I, ;
page A comparison of the uhagana points to this chant, though gram. VIII.
656.
2. 237.is likewise dyautana and has the same ending. Probably they were
optional, as the Jaim. br. (II. 224) has: tayor brhctto marulasya samani bhavato
dyautane vd devasdme.
Dyutana, who belonged to the Maruts^ was their (of the
Vratyas) House holder’*. They (the Vratyas) performed this (Vratya-)
‘
stoma and all of them came to prosperity. That there is this saman, is
for prospering *.
8.
1 Cp. § 1, where the Maruts receive the command to give a stoma to the
Vratyas in order to reach heaven.
2 This expression is here somewhat unexpected, for it is used ordinarily when
the sacrifice is a sattra, as, for instance, the one described XXIV. 18.
8 The last words are again wrongly understood by Hauer, op. cit.,
page 66.
If they were to undertake (i.e. to chant) the finale *
expressed-
ly,’ ^ only the Grhapati would prosper and he would repel the others
(from prosperity). By the fact, (however), that they undertake it
* unexpressedly,’ * he firmly establishes all of them* (ix, all the other
9.
Vratyas) in prosperity (and) in welfare.
1 niruktam, in that, in chanting, the name of the deity is distinctly and
expressly pronounced. Cp. V. 4. 15.
2 The Sutrakara (Laty. VIII. 6. 5-6) elucidates this :
* they pronounce as
finale of the dyautana-saman the word ‘Indra’. This is prohibited (by the
Brahmana) ; they should perform the finale as it has been handed down (in the
2 1 1111 . , . , .
gana)* au 3 ho 2H4o). That in the case of nirukti the word tndra is used as
{i.e.
finale, seems to rest solely on the fact that the verse of the dyautana-saman
is addressed to Indra.
- no mo of one single God were taken as nidhana, this would refer
only to one single deity (and one single ^^rson the Grhapati), but the anirukta :
nidhana refers to all the deities (and all the i^-atyas).
Swallowing poison are those, who eat foreign food as Brah-
man’s food^, who call good words bad^, who use to strike the guiltless
with a stick, who, though being not initiated, speak the speech of the
initiated*. The guilt of these may be removed by the sixteen-versed
stoma. That (in this rite) there are four sixteen-versed (stomas) *,
thereby, they are freed from their guilt.
1 Translation and precise meaning doubtful.
—
XVII. 1, 7. XVII. 1. 14. 457
2 Cp. Baudh. (XVIII. 24): atha yad vrdtyavddam vadanti dllcHtavMasya tad
rupanu
3 The schema, according to Arseyakalpa III. 9, is; 9, 15, 15, 15, 1 6 |
I
17, 17, 17, 1 6 16, 21. 1
^
10. (The verses, beginning) :
‘
The God who bestoweth wealth,’
must be taken for the agnistoma-saman ;
he establishes them (the
Vratyas) among the deities.
1 SV. I. 55=^IS. VII. 16. 11— 12=SV. II 863—864 (var. r). On these
verses, then, the yajhayajfiiya-saman (gram. I. 2. 25, see SV. ed. Calcutta,
Vol. I, page 150) is applied.
11. But they (the Theologians) say also: ‘It should be applied
on the satobrhati(-veise)s, (beginning) :
‘
The progress- gaining has
shown himself.^ ’
A joined group is unequal, as it were ;
he makes all
of them equally elevated (sato brhatak),
1 SV. I. 47 = RS. VIII. 103. 1,2, 3 =SV. II. 865, 867, 866 (var. rr.).
Properly, the verses are all brhatis. Sayana’a remark, pragrathanair apekaana-
svabhdvata eva brhatlcchandaskdsv rkau, does not help us, neither has Hauer
explained the difficulty. Cp. note 2 on XII. 4. 3, XII. 4. 22, note 2 on XIV.
10. 3.
12. About this (matter) they (other Theologians) say : ‘The metre
satobrhatl is loose, as it were, (and) shaking^ ;
it (the agnistoma-laud)
must, (therefore, rather) be performed on the verses: ‘The god who
bestoweth wealth.’
1 Cp, note 1 on XIV. 10. 3.
13. ‘
Firmly established (on the contrary) is the brhatl with its
repeated verse-quarters^. In that he begins a verse-quarter anew,
2
therefore, the (suckling) child longs after its mother .
1 Cp. XIV. 10 ; 3 and note 2 on this passage. The brhatl consists of the
verse-quarters: 8-1- 8-t- 12-f8, the first two have an equal number of syllables.
2 The meaning of the apodosis of the last sentence is less clear.
14. A turban, a goad, a bow without arrow a board-covered
rough vehicle a garment with black fringes, two goats-skins : one
white, one black, a silver ornament (worn around the neck), (all)
that is (the equipment) of the Grhapati.
I The meaning of jydhro^a was unknown even to the Sutrakaras and
their authorities. According to Baudh. the Vratyas are provided with a bow
and three arrows in leathern quivers.
468 THE brIhmana of twenty five chapters.
2 The nature of this kind of vehicle is unknown ; probably Baudh. gives a
description of it.
15. The other (Vratyas) have (uppergarments) with red borders^
and corded fringes with strings at each side each of them has a pair ;
of shoes and doubly-joined goat’s hides.
1 All is, and was to the ancient exegetes, uncertain
16. This is the possession of the Vratyas ;
on him, to whom they
bestow (this pos.session), they transfer (their guilt or unworthiness,
so that henceforth they are qualified to take part in the sacrifice of the
Aryas).
17. Each of them brings to their Grhapati thirty-three (cows)^
For thirty-three adherents of ‘
the God ’
^ had come (through this
Vratya-atoma) to prospering. (So this rite serves) for reaching
prosperity.
1 And all these cows must be given to the person who is mentioned in the
preceding §.
2 Cp. note 1 on § 1.
XVII. 2.
(Second Vratya-stoma.)
1. Now (follows the description of) the (Vratya-stoma) with
six sixteen- versed (stotras). This (rite) should be performed by those
who, base (and) censured, lead a Vratya-life.
2. One after another they are seized by bad fortune, who,
being base (and) censured, lead a Vratya-life. In that there are six
sixteen-versed stotras, thereby, they are delivered from bad fortune.
3. In that the agnistoma(-laud) is twenty-one versed, the
twenty-one versed stoma being a firm support, they are firmly
supported even in the middle of the sacrifice.
4 It is an ukthya(-rite) ;
the uktha(-laud)s are cattle; it is
the cattle that leads the base to superiority. Through cattle he
leads them to superiority
1 The schema (cp. Arseyakalpa III. 10. a) is: 16, 15, 15, 15, 1 6 |
1 6, 17,
17, 17, 16 1 6, 21, 21, 21, 16.
I
—
XVII. 1. 16. XVII. 4. 2. 459
XVII. 3.
(Third Vratya-stoma.)
Now, the (Vratya-stoma) with two sixteen- versed (stotras).
1.
This should be performed by those who, being the youngest, lead a
Vratya-life.
2, Destitute, left behind are those who, being the youngest,
lead a Vratya-life. In that the pavamana-(Iaud)s are nine-versed,
the nine-versed (stoma) being the mouth (or chief one) of the stomas
he (thereby) leads them to^ the mouth (the chief part) of the sacrifice.
1 Cp. VI. 1. 6.
2 muhhatah must be equivalent bo mukham. Differently SSyana, who takes
it as a locative and supplies as object to the verb : brahmnnatmm. For this
use of the ablative in 4ah, cp. Indogermanische Fozschungen, vol. XXXI,
page 105.
3. In that there are two sixteen-versed (lauds), they, thereby, are
delivered from their bad fortune.
4, The agnistoma(-laud) is twenty-one versed. The twenty-one
versed stoma is a firm support. They are firmly supported at the end
of the sacrifice^.
1 The schema is: 9, 15, 15, 15, 1 6 |
9, 17, 17, 17, 1 6 |
9, 21.
XVII. 4.
(Fourth Vratya-stoma.)
1. Now, the stoma for those (Vratyas) who by old age are
precluded from sexual intercourse^. This (rite) should be performed
by those who, being the oldest, lead a Vratya-life.
I Sama- in Samanlcamedhra t\iQ same Sam'i- as in samaratha^ *a quiet, not
moving chariot’ ; see references in the edition of Baudh. 4r3., in the index, in voce
The word, then, means; ‘having a nob moving, hanging down medhra
2. From the top^ they ascend to the top. The stomas go up-
wards (increase in number of verses): in order that they may not
fall down*.
480 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
1 Which they have reached already by their old age; for the expressioD
cp. 11. 1. 3.
2 The schema (cp. Ar^eyakalpa III. 11) is: 9, 9, 15, 17, 21 |
24, 44, 48, 27»
33 1
32, 32.
3. This (rite) was (onoe upon a time) performed by those
(Vratyas), who by old age were precluded from sexual intercourse.
Their Grhapati was Kusitaka, the son of Samasravas. Lusakapi, the
son of Khargala, cursed them, saying: ‘They are fallen oflE^: they
have applied two smaller lauds In consequence thereof, none of the
descendants of Kusitaka amounts to much, for they have fallen off
from the sacrificed
1 Sayana takes avakirmia in the sense of avaklrninah . . . abhavan. But as
avaktrnin signifies: *he who has broken his vow of chastity*, this is impossible
in view of the old age of tho performers.
2 See the schema in note 2 on § 2, where, after the increasing stotras, the
last two of the midday -service decrease.
8 In this passage, then, the author of our Brabmana polemizes against the
KausTtakina who applied in this sacrifice the stomas is a wrong way. In the
Jaim. br. (II. 226), the following remarkable passage is read : ‘Now the (VrStya-
stoma) of the Aisikapftvas, who had Kusitaka as their Grhapati, a sacrifice of
which the pavamSna- lauds are sixteen-versed ’
etc. The schema, according te
the Jaiminiyas, is wholly different : 18, 15, 15, 15, 10 |
16, 17, 17, 17, 18 |
16, 21. I
now cite an equally remarkable passage of the Nidanasutra (VI. 11): ‘In our
tradition, two kinds of verses are handed down for the agni8toma(-laud). There
are two kinds of Vratyas : the ^irsadis and the Aisikayavis. ‘ For the Sirsadis, he
should apply (i.e. chant) the agnistoma-saman on 8atobrhatr( -verses) * (see our
Brahraana XVII. 1. 10), thus says DhSnanjayya. ‘
These they call the older ones.
For the AisTkaySvis (he should chant it) on pragathabrhati (-verses) (cp. XVIL
1. 11). How can he know (which of them are the older and the younger ones) ?*
*
They should say this themselves. (But) the older ones, forsooth, are the 6irsadis.
In the next kandika (VI. 12) we find the following remarkable but difficult
passage :
jye^hayajfiam krtsnam ciknsann athapimarfh dvatrirhSam aSlhstomarh
(perhaps the verse devo vo dravinoddh is meant) saksdj jyesthayajfie ^caktrsit; sa
ddlyamdnah sarvdnt stomdn addyet ; tdrhs tu yad evam prayu^kta, evam anava-
kdrendroho bhavati (this anavakdra is the noun belonging to the verb avakirati
in XVI. 4. 3). Further on : akxiialdnuvydhftdn kausxiakln manya iti dhdnafijayyay
evam hy evaiaii aatsii roho bhavati. So Dhanafijayya seems to defend the manner
of the Kausitakins. The question remains open whether the proper noun in Jaim-
br. aiftikapdvdndm should rather be read aiBlkaydvlndm.
1
XVII. 4. 3.— XVII. 6. 6. 461
XVII. 5.
(First Agnistut.)
1. Indra slew the son of Tvastr with three heads. An inaus-
picious voice addressed him He resorted for help to Agni. This
(God) saw this Agni-laud^ and, having assigned it to himself ^ he
sacrificed with it on behalf of him (of Indra). By it, he drove away
his inauspicious voiced
1 Calling out :
*
O Brahman-slayer !
’
2 A sacrifice of soma in which all the grahas, stotras and ^astras are destined
for Agni alone.
3 The Jaim. hr. has: atmana adhi . . . atanida.
4 He, Agni, drove away the voice that pursued him.
2. He \^ho knows this repels from himself the inauspicious
voice.
3. He who deems himself to be impure^, should perform the
Agni-laud : Agni removes his evil and bestows, by means of the nine-
versed (stoma), strength and priestly lustre on him^.
1 Because he has committed a murder, etc.
2 Agni is connected with the trivft-stoma, cp. VI. 1. 6,
4. About this they say: ‘In that it is a nine- versed (stoma), he
removes the evil from one member of his body : from the head
only *
b
1 Because the trivrt is born out of the head of Prajapati : VI. 1. 6.
5. It should be made a Jyotistoma
The ordinary jyotistoma containing the four stomas:
1 trivrt, pancada^a,
saptada4a, and ekavim^a, cp. C.H. page 503.
6. By the nine-versed (stoma), he drives away the impure
(element) from his head; by the fifteen versed, from his breast and
arms; by the seventeen-veraed, from the middle part of his body;
by the tv^ enty-one- versed, from his feet and knees
1 Cp. VI. 1. 8-11. Jaim. br. IT. 135, in ‘
Auswahl’ No. 140.
1 In our Brahmana (XVII. 5-9) are described four Agnistuts; they are given
in the Jaim. br. II. 134-138; Taitt. br. II. 7. 12; Arseyakalpa III. 12-13. o; LSty.
VIII. 7. 1; Nidanasntra VI. 13; Baudh. XVIII. 12-13; Ap. XXII. 6. 6-21 and
XXII. 27. 3-12; Katy. XXII. 4. 29-6. 6; A4v. IX. 7. 22-25; Sahkh. XIV. 61-67.
462 THE BRAHMAN A OF TWENTY FIVE CHAPTERS,
7. ‘He enters into Vaisvanara*,^ they say, ‘who performs
the Agni-laud.’ The varavantlya( saman) ^ must be applied at the
agnistoma(-laud). Agni destroys what is impure of him, and the
other one (viz. the Sacrificer) oomes out clean and pure
1 Cp. V. 3. 9.
2 Cp. note 1 on V. 3. 8 ;
from the Arseyakalpa, we infer that gram. I. 1.
30 (see SV. ed. Calcutta, vol. I. page 121) is intended,
2 This expression rests on the ritual of the purifying bath, see, e.g. TS. I.
2. 1. f : ud dbhyah Sucir a puta etni.
XVII. 6.
(First Agnistut, continued.)
1. It^ (is) a nine- versed agnistoma. The agnistoma-saman (is
chanted) on (verses) addressed to Vayu^.
1 Some authorities hold that in khan^a 5 two Agnistuts are described
and, in khanda 6, a third. This probably is not the intention of the author of the
Brahmai^a. Nidanasiitra VT. 13 : ta ime paficdnuvahdS (sc. PaQc. br. XVII. 5-9),
catvdrah kalpali ; sa esa (viz. Pane. br. XVII. 5 and 6) prathamah sarvesam eva
earstali sydd, api vd prathamasya dvau aydtdm.
2 SV, II. 920-922 (Arseyakalpa III. 12) chanted on the varavantiya-saman
(XVII. 5. 7).
2. One who is desirous of priestly lustre should perform it.
3. The nine-versed (stoma) is strength (and) priestly lustre ;
in
that the agnistoma-saman is (chanted) on (verses) addressed to Vayu ,
he (the performing priest) thereby blows on him ^
^ So that all alien substances are removed from him, just as the blacksmith
blows on the metal to cleanse it.
4. The Agnistut purifies him by heat, just as he (the smith)
would purify the gold by the heat (of the fire)
1 Cp. Jaim. br. (II. 136, see ‘Auswahl’ no. 140): ‘He who, though being
a learned Brahmin, does not shine (is not conspicuous), should perform this
(Agnistut). A learned person who is not conspicuous, is as a (golden) niska that is
seized with defilem3nt. They hold him, for whom they perform the Agnistut,
in the fire. Just as a niska seized with defilement is held in the fire, whereupon
he (the smith) removes all its defilements by hammering on it with an iron
hammer, so he removes from him all evil and he thereby becomes possessed of
tejas and priestly lustre.’
—
XVII. 5. 7. XVII. 8. 2. 463
XVII. 7.
(Second Agnistut.)
1. For him who is desirous of cattle he should perform the same
kind (of Agaistut), but chant, as agaistoma-saman, the varavantiya
on the revati(-verse)8
I The varavantiya (note 2 on XVII. 5. 7) applied on the verses SV. I.
153=riS. 1. 30. 13^15=SV. II. 434-436 (var. r).
2. He who is devoid of cattle is (like unto) old, dry grass; as
cattle take no delight in old, dry grass (but avoids it), so in him who is
devoid of cattle, the cattle does not rejoice (but leaves him). When
fire burns down the old, dry grass, then, rain falls on it and, then,
new plants grow forth, and, then, cattle rejoice in it (and in him, who
was as dry grass).
3. Cattle rejoice in him (and does not leave him), who knows
this
I More cornpletQly the Jaiin. br. (II. 137, Auswahl’ no. 140, end): ‘In *
whom, being worthy of cattle, cabbie does nob rejoice (but leaves him), such a one
should perform this sacrifice. He is as old, dry grass; its agnistoma-laud is
performed on the revabi(*ver30)3 ; the revabr(-ver3e)3 are water; he, for whom
they perform the Agnntub, is thrown into fire; as old, dry grass, after it is burnt
by fire and then water is poured on it, so that beiutiful herbs come forth and
cattle rejoice in it, so m him rejoices all cattle.’
4. What of him is adverse to cattle, that is burnt down by Agni.
What is burnt down by Agni, that he quenches with water : with the
revati(-verse)8.
XVII. 8.
(Third Agaistut.)
1. A jyotistoma should be performed as Agaistut^ by him who
goes amiss in a sacrifice
1 An agnistoma of the usual kind (as described in C.H), but with all grahas
stotras and ^astras destined for Agni.
2 Because he was not able to finish it.
2. Or by him who goes amiss in any part of a sacrifice of
soma.
464 THE BRAHMANA OE TWENTY FIVE CHAPTERS.
3. Agni devours the offering, destined for the Gods, of him who
goes amiss in a sacrifice and he does not convey it to the deities. He
at once succeeds in relation to Agni'.
1 He wins at once, by the Agnistut, the favour of Agni, so that this God
conveys hencefoith his offerings also to the other Gods.
4. When (a conveyance) breaks down, they up another, (for]
fit
with it he goes net there (whither he is journeying), (but) when they
fit it up, he goes there. He should sacrifice with the same stomas with
the same part of it, in which he had gone amiss ;
he (then) is firmly
established in the same stomas, in the same part of the sacrifice in
which he had gone amiss'.
1 As the Agnistut here described contains the same stomas as the normal
agnistoma, he, whose sacrifice of soma (agnistoma) has gone amiss through too
much or too less, perfoims now an AgniHut, which contains the same stomas
as the sacrifice that had gone amiss.
XVII. 9.
(Fourth Agnistut.)
1. One who is desirous of food should perform an Agnistut, of
which all the lauds are seventeen-versed.
2. The sevcntcen-fold sterna is food'; Agni is the bestower of
food; Agni bestows food on him.
t Cp. note I on II. 7. 7.
3. An eater of food becomes he who knows this.
4. It (this rite) is throughout seventeen-fold. Prajapati is the
seventeen-fold (stoma)'. He reaches (becomes equal to) Prajapati.
I Cp. note I on II. 10. 6.
XVIL 10.
(The unprecedented rite of Prajapati.)'
1. A nine-versed agnistoma; its morning-service is unexpressed.'
1 Cp. note I on VII. 1. 8.
2. Prajapati created the beings ;
as these were created, they went
forth from him. He saw this unexpressed morning-service; by it
1 Cp. Jaim. br. II. 177 ; Laty. VIII. 7. 2-3 ;
Nidgnasutra VIL 1 ; Ap. XXII.
7. 1-4 ; K5ty. XXII. 6. 6-10.
—
XVII. 8. 3. XVII. 11. 2. 465
he passed into the midst of them ^ ;
they turned to him and surrounded
him on all sides*.
1 Because at first through the aniruktabh^va they did not perceive him (?).
2 Bead pary enam aviSan instead of aviSan^ see § 3.
3. One who is de^irou-i of (obtaining the chieftainship in) his clan
should practise (this rite). In that the morning-service is unexpressed,
he passes in the midst of them (of the inhabitants of his community,
of his clansfolk); they turn to him and surround him on all sides.
4. This is the unprecedented (rite) of Prajapati. Unpreoeded by
any one is he who knows this^.
1 This ekRha, oalled simply apiirva, is described in the Jaim. hr., but its aim is
different; it promises the precedency before others in obtaining numerous progeny.
It is called apurva (‘having no precedent’), because it is throughout trivrt, and
the trivrt has no precedent as it is the first of all the stomas.
XVIL 11.
(The Brhaspati-sava.)'
1. A nine-versed agnistoma.
2, As its mirning-servioe, when the NCrasamsa-cups have been
deposited, he assigns eleven (cows) as sacrificial fee ;
at the midday-
service (when the Ntrasamsa-oups have been deposited) (he assigns
eleven) (cows) with a horse as twelfth. Both these groups (of eleven
and twelve) he separates (from all the daksina-cows that stand together
to the south of the sacrificial ground, and he gives them to the officiat-
ing priests) ;
at the afternoon-service (he assigns) eleven (cows, when
the Narasamsa-cups have been deposited), and he gives them at the
barren cow (i.c. when this cow, destined for Mitra and Varuna, has
been immolated)
1 The so-called Nara^am^a-cupa are deposited five times during the whole rite,
see C. H. §§ 147. e, 153 (morning service) 189. b, 197 (midday-service); 230. b
;
(afternoon-servico). In our text, the each (§ 147. e and 189. b) and the last
first of
(230. b) are meant. The last eleven cows are given after the rite described in 0. H.
1 Cp. Jaim. br. II. 128-131; Laty. VIII. 7. 4-11; NidSnasutra VII. 1;
Arseyakalpa III. 13. c; Kath. XXXVII. 7 ; T. Br. II. 7. 1 ; Sat. br. (Kaovlya) V.
7. 5; Baudh. XVIII. 1-2; Ap XXII. 7. 5-10; KSty. XXIT. 6. 11-29; fiahkh
XV. 4.
30
466 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
§ 266, Usually, the daksinSs are given at the midday service (C. H. § 191), The
Jaim. br. (‘ Auswahl* no. 139) commends other methods of dividing the daksinSs.
3. These make thirty -three daksina(-cow)s ;
there are thirty- three
deities ^
; he reaches the deities. The horse is the thirty-fourth of the
daksinas ; PraJSpati is the thirty-fourth of the deities ^
;
he reaches
Prajapati.
1 Cp. X. 1. 10,
4. This is the consecration^ of Brhaspati. Brhaspati desired to
obtain the chaplainship (the office of Purohita) of the Gods. He
performed this (sacrifice) and obtained the chaplainship of the Gods.
^ A sava is an eksha with which a consecration, an anointing, ahhiseka^ is
connected.
5. He who knows this obtains a chaplainship.
6. It is the consecration as chief Judge He whom they
consecrate for the office of a chief judge should perform this
(sacrifice).
1 The Sthapati was probably a Vai^ya, Some Br. and Kath.)
texts (T.
describe a sava, which is designated by Baudh. (XVIII. and Ap. (XXII. 26. 2-6)
3)
as vaiSyasava or sthapatisava, LSty. VIII. 7. 10 : ‘Whom they put at their head,
amongst these he should henceforth lead a friendly disposed life ( ? differently the ;
commentary, but cp. Lsty. VIII. 12. 1. Jcfiatravrttim vartayet) and they Fhould call
him Sthapati.’ Nidanasutra: purodhakomayajfia uitaroh sthopatisavo va, yath
samanah Srai8\hye saipvrmran.
7. He vho knows this gets an office as chief judge.
8. He is sprinkled^ {i.e, inaugurated) (whilst sitting) on a black
antelope-hide. This (hide) is visibly the priestly lustre ^ ;
he is
inaugurated on priestly lustre.
^ On the moment when this sprinkling takes place, see XIX. 13. 8 and cp.
note 10 on no. 139 in Jaim. br. in Auswahl.
2 According to TS. VI. 1. 3. 1, the black antelope-hide is identical, by its
white spots, with the l?gveda; by its black spots, with the Samaveda; according
to T. Br. II. 7. 3. 3, it is the form of the Brahman : of rc and saman.
9. He is sprinkled with clarified, liquid butter; the clarified butter
is brilliance; he (thus) puts brilliance into himself'.
1 Cp. XII. 10. 18.
— )
XVII. 11. 3. XVII. 12. 3. 467
XVII. 12.
(The Sarvasvara.)^
1. A nine- versed agnistonia ;
this is throughout circumflected
He who wishes :
‘
May I go to yonder world not through any disease’ *,
should perform this (rite).
^ sarvasvarah ac. atomah or yajnah : a stoma (a sacrifice of soma) that has
the avara, the musical notation throughout on the nidhana of each sSman'
cp. R. Simon, Puspasutra in voce: svara (page 525) and padanusvara (page 521);
cp. also above, VII. 3. 25.
2 Say ana supplies to andyamatd the noun dehena: *
With a not sick body.’
The Jaira. br. runs: ‘^unaskarna, the son of Vrfejnyahn, was a performer of good,
not of wrong deeds. He desired: ‘Having done in this world good (only) and
not bad, may I go to the world of heaven ’ {Sunaskarno ha vai vdranyahah punydkrd
apdpakrd aaa. sa ha cakame : punyam evaamin loke krtvdpupam krtyd (r. krtva ?
avargam lokom gaccheyam iti. According to Baudh., it was the king ^unaskarna,
the son of 6ibi, see below, § 6,
2. The nine-versed (trivrt) stoma is breath ^
;
the tone (cir-
cumflex) is breath ^
;
he brings his breaths (his vital principles) outside
him^; he dies immediately.
1 Cp. II. 15. 3.
2 Cp. VII. 1. 10, XT. 5. 26, XXIV. 11. 9.
3 The circumflected part of the saman is outside the verse itself. — On the
n in hahir nirddadhati (if the reading is correct !) cp. Oertel, Disjunct use of cases,
page 311. The Jairn. hr. runs: ‘They arrange all the samans so that they are
circumflected; the tone (circumflex) is breath; the Udgatr thereby tones away’ ‘
the vital principles of the Sacrificer’ (avardni sarvani admdny avakalpayantiy
prdno vai svarah, prdnair eva tat prdndn udgatd yajamdnasya ni{h)8varati).
3. The nine-versed (stoma) is the swiftest of (all) the stomas^.
That it is a nine-versed (.stoma) (is, because he thinks) :
‘
In the
swiftest way he shall meet (with his end) ’
The tone is endless® and
yonder world is endless; he makes him go to the endless, to yonder
world.
I Because it is the shortest of all, cp. 8at. br. VIII. 4. 1. 9.
1 Cp. Jaim. br. II. 167-109; Laty. VIH, 8. 1-42; Nidanasutra Vll. 2;
Areeyakalpa III. 14; Baudh. XVIII. 48; Ap. XXII. 7. 20-25; Katy. XXII. .5.
31-6. 20; Sahkh. XV. 10.
468 THE brIhmana of TWEI^TY five chapters.
2 Probably euphoniatic for ‘be shall die', cp. Lsty. VIII. 8. 6: tad eva
aarjigacckate, tad eva mriyata iti.
8 avaaanarahitah (Say ana).
4. The (verses) oonfcaia the (words) ‘towards’ {abhi) and * forth’
{pra)^; he (thereby) mikes him go from this world to the world of
heaven.
1 See the verses in Arseyakalpa 111. 14.
5. Whilst the arbhava-pavamxna{-laud) is being chanted, he (the
Sacrificer) lies down, his head being covered by his uppergarment,
to the south of the pillar of udumbara-wooi h Then, he meets (his
end)
1 He should lie down o i hi^ black antelopo hido with his head to the south,
according to Laty. VIII. 8, 6; according to the Jaim br., he lies down behind the
garhapatya with his head to the south, whilst the yajiiayajfiiyadaud is being
performed, or, according to others, as this would cause a drawing asunder of
the sacrifice, after the completion of the whole rite.
2 Laty. VITI. 8. 39-41 provides for the case that the Sacrificer does not die ;
‘
If he lives, he should perform the final isti of the sacrifice of soma (see C. H.
§ 269) and, thereupon, seek his death by starving. Dhananjayya, however,
proscribes that he should then eat and abandon his project of dying.*
6. This is the stoma of ^^unaskarna. This sacrifice was performed
by ^unaskarna, the son of Baskiha^; hence it is called ^unaskarna’s
stoma.
1 Cp. note 2 on § 1.
XVIT. 13.
(The Caturmasyas as ekahas.)^
1. A nine-versed agnistoraa replaces^ the vai3vadeva(-oatur-
masya)
1 Read lohe instead of lokah.
2This ekSha must be performed on the day of full-moon in the month
PhSlguna, LSty. VITI. 8. 43.
1 Cp. Jaim. br. II. 227-234; this description is much more detailed and in
ramy respects different from Pane. br. ; Arseyakalpa IV. 1-5; Laty. VIII. 8. 43-48 ;
N.dlnantra Vlt. 3 ;
Baudh. XVII. 55-58; Ap. XXII. 8. 1-9. 6 ;
Katy. XXII. 7.
1-8. 6; A^v. IX. 2. 1-25; ^Shkh. XIV. 7-10.
—
XVII. 12. 4. XVII. 13. 13. 469
2. The opening (-verse) is one addressed to Agni ;
the savana-he*
goat is destined for the All -gods, the barren cow (at the end) for
Brhaspati.
3. They do not erect a sacrificial post, nor do they throw up
a high-altar'.
1 Cp. Ap. VIII. 1. 8.
4. They fasten the victim to an' encircling peg.
1 Perhaps: to one of the pegs laid around the Shavanfya.
5. The sacrificial fee consists of fifty (milch-cows).
6. Clad in a new garment, he comes out of the lustral bath.
During (the then following) four months he abstains from meat and
from sexual intercourse.
7. At the end of (these) four months, a (soma-rite) of two days
replaces the varunapraghasa(-ofIering)s.
8-lOa. The opening (-verse) is one addressed to Varuna; the
savana-he-goat is destined for the Maruts ;
(for the second day), a
(verse) containing (the word) (is required) as opening- verse and
a ho-goat destined for Vanina; the barren cow is destined for Mitra
and Varuna.
1 See Araeyakalpa IV. 2 and cp. Ap. VIII. 7. 1.
196 They erect a sacrificial p 3 ">t, throw up a high-altar' and
fasten the two victims to the post.
1 Cp. Ap VIII. 5. 21.
11. The sacrificial foe consists of one hundred (cows). — Clad in a
new garment, he comes out of the lustral bath. During four months he
abstains from meat and sexual intercourse.
12. At the end of these four months, a (soma-rite) of three days
replaces the sakarnedha(-offering)s.
13. A (ver.se) containing the word '
front' is the opening (verse)';
the savana-he-goat is destined for Agni ;
(for the second day), a (verse)
addressed to the Maruts ^ is the opening (verse), the victim is destined
for Indra and Agni; (for the third day), the opening (verse) is one
addressed to Visvakarman^, the victims are the set of eleven*, the
barren cow (at the end of the three-day-rite) is destined for Surya.
They erect a sacrificial post, throw up the high-altar, fasten the
470 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
victims to the post. The sacrificial fee consists of one hundred and
fifty (cows).
1 SV. II. 920 {vayor anlke aathiran)^ cp. Ap. VIII. 9. 2.
2 Cp. Ap. VIII. 11. 22.
8 Cp. Ap. VIII. 12. 3 (note 3, end).
4 Cp. Ap. XIV. 6-7.
14. Clad in a new garment, he comes out of the lustral bath.
During four months, he abstains from meat and sexual intercourse.
15. At the end of these four months, an agnistoma'jyotistoma
replaces the sunasirya(*offering)s.
16. The opening (verse) contains the (word) upa^; the savana-he-
goat is destined for Vayu the barren cow for the Asvins. They erect
a sacrificial post, throw up the high-altar, fasten the victim^ to the
post. The sacrificial fee consists of one hundred and twelve (cows).
1 SV. II. 1.
2 Cp. Ap. VIII. 20. 4.
8 Head pa^um instead of paau,
17. The sarnvatsara' is the fire, the parivatsara^ is the sun, the
idavatsara^ is the moon, the anuvatsara^ is the wind. Through the
vaisvadeva, he reaches the fire (and) the samvatara ;
through the
varunapraghasa(-offering)s, the sun (and) the parivatsara; through
the sakamedha(-offering)s, the moon (and) the idavatsara ;
through
the sunasirya, the wind (and) the anuvatsara.
^ These are probably four of the five names of the five-years cycle; cp. on
these names Vedic Index in voce: samvatsara,
18. By the (Caturmasyas as) sacrifices of rice or barley, the Gods
gained this world ;
by the (Caturmasyas), combined with the (immola-
tion of a) victim, (they gained) the intermediate region ;
by the
(Caturmasyas as) sacrifices of soma, (they gained) yonder world. He
who knows this reaches, thereby, these worlds and is firmly established
in them.
XVII. 14.
(The Caturmasyas as ekahas, concluded.)
1,2. By sacrificing with the agnihotra, he reaches in one day
ten ‘
Houselords* (i.e, he becomes equal to, gains the merits of ten H.);
by sacrificing with the agnihotra during ten years, he becomes equal to
; —
XVII. 13. 14. XVII. 14. 4. 471
one who (regularly) perforins the sacrifices of full- and new-moon ;
by sacrificing during ten years with the sacrifices of full- and new-moon,
he becomes equal to one who performs the sacrifices of soma. By
offering ten agnistoma-sacrifices, he becomes equal to one who
performs a sacrifice of a thousand cows as sacrificial fee. By offering
ten of these, he becomes equal to one who performs a sacrifice with ten
thousand daksinas. By offering ten of these, he becomes equal to one
who sacrifices with a sacrifice with a hundred thousand daksinas.
By offering ten of these, he becomes equal to one who sacrifices
with a sacrifice of a million daksinas. By offering ten of these, he
becomes equal to one who sacrifices with a sacrifice of 10 millions
daksinas. By offering ten of these, he becomes equal to one who
sacrifices with a sacrifice of 100 millions daksinas. By offering ten
of these, he becomes equal to one who sacrifices with a sacrifice of
1,000 millions daksinas. By offering ten of these, he becomes equal
to one who sacrifices with a sacrifice of 10X00 millions daksinas.
By offering ten of these, he becomes equal to one who sacrifices with
a sacrifice of 1,00000 millions daksinas'. he By offering ten of these,
becomes the Cow when he becomes the Cow, then he becomes the
Fire when he becomes the Fire, then he becomes equal to the House-
;
lord of the year 2.
1 On these numbers, see Vedic Index, voi. I, page 342 in voce daSan,
2 The meaning of the last words is doubtful. Do they equally design high
numbers ? For the last, cp. perhaps. Ait. br. V. 25. 22,
3. When he becomes the Houselord of the year, he reaches the
measure of the vaisvadeva and, after this, the other (sacrifices) are all
2
of them' higher and higher .
1 Read aarve instead of aarvah.
2 The translation is doubtful, the purport uncertain. Sayana cites Sat. br, II.
‘6. 3. 1 : akmyyam ha vai aulcrtam caturmaayayajino bhavati.
4. He who knows this reaches these worlds, gains these worlds.
,
472 THE BrIHMANA of TWENTY FIVE CHAPTERS.
Eighteenth Chapter.
(The ekahas or one-day-rites, continued.)
XVIII. 1.
(The Upahavya.)^
1. A seven teen- versed agnistoma.
The Gods and the Asuras were the two kinds of sons of
2.
Frajapati. The Asuras were more numerous and stronger, the Gods
were less (in number and strength). The Gods resorted to Prajapati,
and he saw this (ekaha called) Upahavya^.
1 Cp. Jaitn. br. It. 1.50: *
At the beginning, there were two kinds of des-
cendants of Prajftpati : the Qols and the Asuras. Then the Gods were, so to say,
more intent upon doing the will (of Prajapati), the Asuras wet'e less intent upon it
{abhiradhayattara iva . . . anibhiradhayattara iva). Prajapati desired: ‘May the
Gods come to prosperity and the Asuras perish {deoi ei>ci syuh pardsurd hhaveyur
iti). He saw this sacrifice, took it unto hrn^eli and performsi it. At this sacrifice
he invited {up'ihvayat'i) the God^, but, by means of a long bamboo-stick, he
excluded the Asuras (dlrgh%v:irnHndniaragrhndt). who has an adversary,
he who wishes to practise abhicara, he who contends, should perform this sacrifice.
Those officiating priests who are friendly disposed towards him {pratikdmma iva)
he should invite, the others he should exclude by means of a long bamboo-stick.
Along with their not being invited {tesdm anupahavam anu)t his adversary perishes
and he himself reaches prosperity.*
3. He considered: ‘
ff 1 take (this saorlfioo unto me and practise
it) ‘
expressedly \ the Asuras will destroy my sacrifice.’ So he
’
practised it ‘
unexpressedly
^ On the sense of aniruktam here, cp note I on XVII. 1. 8. The Sutrakara
(Laty. VIII. 9. 1-4) pre 3 crib 33 : ‘They should pronounce the names of the deities
cryptically, if the deities occupy their own place, but explicitly if the deities
occupy another place. The word ‘God* (and the name of a God) he should
everywhere avoid pronouncing, (for instance:) they should replace (the words)
hotd devah (in the first ajyalaud, see Arseyakalpa IV. 6), by (the words) hotd yajfie
(read probably yajflafji)^ and (the words) jnM mitrasyx (in the second Sjyalaud,
SV. II. 948) by (the words): yjjdaiyi. Instead of (the word) soma they
should use (the word) indu' Here all is not clear to me, especially the meaning of
svasthdnd devatdh and asoasthdnli devitdh. With this prescript agrees that of
1 Cp. Jaim. br. II. 148-150; Arseyakalpa IV. 6; Laty. VIII. 9. 1-6; Nidana-
sutra VII. 4; Baudh. XVIII. 28-29; Ap. XXII. 9. 8-10; Katy. XXII. 8. 7-9;
Aiv. IX. 7. 28; gshkh. XIV. 60.
XVIII. 1. 1. — XVIII. 1. 11. 473
BaudbSyana, accoiding to whcm the names of the deities, in the formulae for
drawing and for offering the soma, must be replaced by other names: instead of
indra, the Adhvaryu must speak iakra; instead of soma^ indu; instead of milrd’
varunau, ftayuvau ; etc. etc.
4. At the last laud (with the verses beginning:) ‘The God who
bestoweth wealth’ \ he (Prajapati, whilst performing this rite.) turned
himself to the Gods®.
1 6,
See note 1 on XVII. 1. 10.
2 This seems to imply that now the names of the Gods were pronounced
*
expressedly *, explicitly. Cp. Baudh. :
* This (unexpressed manner of saying the
names of the deities) prevails (only) unto the yajfiByajnTya-laud ; at this laud
Prajgpati spoke this (verse) openly, because now the Asuras were led astray
sufficiently.’ Baudh. equally prescribes the verse: devo vo dravinodoh.
Thereupon, the Gods came to prosperity, but the Asuras
perished.
6. He who knows this, comes himself to prosperity, but his
adversary perishes.
7. But they (the Theologians) say also : ‘ (The verses beginning:)
*
By sacrifice on sacrifice, in honour of Agni ’
^ must be applied (at the
agnistoma-laud)®.
1 Cp. VIII. 6. 1 and 6.
2 And so does Ma^aka, in his Arseyakalpa.
8. Agni is (equal to) all the deities ^
;
thereby, he excludes no one
of the deities.
1 Cp. IX. 4. r>.
9. Indra gave the Yatis over to the hyenas ;
an inauspicious
voice reproached him He resorted to Prajapati who to him gave
over this Upahavya. Him (Indra) the All-gods invited®. Because
they invited (n'poh'vayania), therefore this rite is called Upahavya.
1 So far this § is identical with XIV. 11. 28.
2 Because, when he had practised it, he again was worthy of their society.
10. He should perform it for one who is calumniated.
11. The deities avoid him who is falsely calumniated. He ^ (the
officiating priest who performs this rite for him) causes the deities
to eat his food (i.e. to accept his offerings).
^ If we may read ddayati instead of ddayarUi,
474 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
12. Of him, who (thereby) is purified aad made palatable, men eat
the food.
13. It should be performed by one who is desirous of (obtaining
the chieftainship over) a clan.
14. There is a (verse) addressed to the Maruts^. The Maruts are
the people (or subjects) of the Gods. He (thus) attaches to him the
people. The people will be likely to remain with him.
1 SV. II. 944, cp. Ardeyakalpa IV. 6.
15 It should be performed by one who is desirous of (obtaining)
cattle.
16. There is a (verse) addressed to Pilsan ^ Pusan is the cattle;
he obtains cattle.
1 Must WG read pausal, or is paun alright: ‘connected with thriving’?
According to Sayana, the verse SV. II. 961 is meant, where Pusan is not
mentioned, but it contains the words :
‘
cow *
and ‘
horse
17. There is a (verse) addressed to the Alhgods ^
;
the All-gods it
was who called him (Indra) to them 2
.
1 SV. II. 945.
2 Cp. § 9.
18. It has the brhat as (first) prstha-laud.
19. For Prajlpati had given it (this rite) to Indra
1 The causal connection between those two § § is far from clear,
20. A dark-brown horse is the sacrificial fee.
’
21 For this (viz, the horse) is ‘
unexpressed
’ Because Prajapati, as Ka, is anirukla, and the horse sprang from Prajapati,
cp. XXI. 4. 2.
22. It must be given (as an extra-fee) to the Brahman,
23. Amongst the officiating priests, the Brahman is unexpressed’ ‘
through his own characteristic feature he, thereby, makes him prosper.
1 Probably because the Brahman has no Veda proper as he must take his
formulje from the other Vedas.
24. In him, who knows this, there is not even so much guilt as in
a newly born child.
a )
XVIII. 1. 12.— XVIII, 2. 7. 475
XVIII. 2.
(The R tapey .
1. A seventeen- versed agnistoma.
2. At this (rite) there are twelve dlksas and upasads
1 This prescript, being rather vague, is explained by Laty. : nine diksa- and
three upasad-days. The Jaiminiyaa seem to prescribe equally nine diksS-
and three upasad-days. Baudh. allows either nine or twenty -seven diksa-days
and three upasads.
3. One who is desirous of (reaching) heaven should perform it.
4. The year is (equal to) twelve months ;
the world of heaven
is the year ;
he reaches, by this (rite), the world of heaven
1 This is to be connected with the preceding §, whore the twelve days
are mentioned.
5. He subsists (during the days of upasad) on clarified butter
I Cp. § 7. —The usual vrataAood is milk.
6. Clarified butter is the fasting-food of the Gods. Through
the fasting-food of the Gods, he approaches the deities.
7. Each time with a subsequent (or ‘higher’) section (of the
fingers),he undertakes, (during the days of upasad, the observance
of drinking the fasting-food) ^ each of these worlds in their succes-
:
sive order is larger (than the preceding one)^; (he does so) in order
to reach the world of heaven.
1 The sutra gives three explanations of this prescript in the Brahmana.
The first is as follows : ‘According to Dhananjayya, he should, during the days
of upasad, separately drink (the liquified butter) with three sections of the
finger in inverted order.’ (viz,, ho dips, on the first day, the whole of his first
finger, i.e., the three sections of it, into the clarified butter and drinks or
sips this quantity ; the second day, he drinks as much as adheres to the two
finger-sections; the third, as much as adheres to the point of the finger: its
last section). The second explanation is the following :
‘
According to
Saucivyksi. there should be (three wooden quadrangular) vessels, having in all
directions each the measure of the different joints of the finger (read afigulydh
instead of af^gulya ) ; out of these (he should partake of the clarified butter) in
1 Cp. Jftim. br. II. 158-161 (Auswahl No. 1431 ; Arseyakalpa IV. 7. a ; LSty.
VIII. 9. 7-18; NidSnasutra VII. 4; Baudh. XVIII. 31-34; Ap. XXII. 9, 11-18;
Katy. XXII. 8. 10-26; A4v. IX. 7. 36-38; ^ankh. XIV. 16.
.
476 THE BRAHMANA OF TWENTY FIVE CHARTERS.
natural order.’ The second manner, then. Is that three camasaa are made, one
having the height and breadth of one finger-joint, a second having the
measures of two, a third having the measures of three finger-joints. The first day,
ho partakes of so much butter as is contained in the firstly mentioned camasa;
the second day, out of the secondly mentioned one; the third, out of the
thirdly mentioned one. The third explanation is as follows ;
* According to
^^Sn^ilya, (he drinks) from them in reversed order.’ In this last manner the
quantity of butter is each day leas than that of the preceding day. The
view of Sandilya is apparently based on the fact that ordinarily the quantity
of vrata-food is diminished during the days of upasad. Baudh. admits the
view of Dhananjayya; Katy. seems to accept the view of Sandilya. The
Jaim. br. and SRhkh. admit for each day an equal quantity.
2 Cp. note 2 on XVI. 10. 3.
8. This (rite) has (for its first prstha laud) the brhat(-saman).
By means of the brhat, the Gods went to the world of heaven^
He, thereby, reaches the world of heaven.
1 That the brhat is at least, equalled to yonder world, is seen from
VII. 6. 17.
0. Having spoken a (divine) truth they betake themselves
into the sadas (where the rest of the libation of soma is going to
2
be consumed by them) .
1 About the meaning of the Brahmana, the later generations were at
variance. In Laty. we read :
“ When they are about to enter the sadas in
order to partake of the soma, they should utter the divine truths : * Here is
the Earth, yonder is the Sun ’. According to Sap^ilya, they should tnodify the
formulae that contain (the words) : ‘drunk by that and that God*, to whom a
part of the soma-draught has been sacrificed*.” Such a formula contains, e.gr.,
the words ; indrapUasya madhumata apahutasyopahxHo bhaksayami. But we are
not able to infer from the sutra in which way the modification of the mantra
is to be made, — Other instances of rta are given by A^v. and 6ahkh., cp. the
Jaim. br.
2 Cp. C.H. §
142. —This rite either is invented to account for the name of
this ekaha : rtapeya^ or the name rests on this part of the ritual.
10. A wooden, quadrangular cup (a camasa) filled with soma
is the sacrificial fee ;
through the deity even he comes to the
deities.
11. It is made of udumbara(-wood) ;
the udumbara is strength
and food ;
he obtains strengthening food.
— )
XVIII. 2. 8. XVIII. 3. 2. 477
12. It must be given as sacrificial fee to the Brahman (-priest)
who belongs to the same gotra (as the Sacrifice!’), in order that the
soma-drunk may not be wrongly milked out (used up)
^ The Sutra remarks on this somacamasa :
**
It should be filled with the
extracted soma-juice (not with ordinary soma that is not destined for the sacrifice),
for to this points the use of the word camasa. They should fill this vessel at the
midday -service, together with the cups, before the beginning of the offering (see
O.H. § 187), and pour a small quantity of it (into the fire). For a brahmana
says: * it should be given after it has been offered* (this is the Jaimimya*
Brahmana, not the Tandya, cp. Jaim. br. in Auswahl No. 143, page 175, below)
When the moment has come for bringing near the sacrificial fees, they should
bring it around to the east of the ahavanrya(-fire), but not outside the (mahn-)
vedi, to the south of havirdhana and sadas, into the sadas through its eastern
door. When the sacrifice has been brought to an end, they should give something
to the (other) priests.”
13. It is throughout seventeenfold
t All the lauds consist of seventeen verses.
14. There are twelve months and five seasons : these are the
year. The world of heaven is the year; he reaches, by this (seven-
teenfold rite), the world of heaven.
XVIII. 3.
(The D u n a s a .
’
1. A seventeen- versed agnistoma.
2. He gives, at tlie dlksaniya-isti, (a piece of) gold weighing
12 manas; at the prayanlya-isti, (a piece of) gold of 24 manas at ;
the giiest-isti, two (pieces) of 24 manas; at the first upasad at
morning, four pieces of 24 manas, and, at afternoon, 8; at the
middle upasad at morning, 16, and, at afternoon. 32; at the last
upasad at morning, 64 and; at afternoon, 128. At the offering of
the omentum of the he-goat destined for Agni and Soma, he gives
two pieces of 128 manas ; at the offering of the omentum of the
1 Cp. Jaim. br. II. 98, 99 (Auswahl No. 132), Arseyakalpa IV. 7. b; Laty.
VIII. 10. 1-4 ; Nidanasutra VII. 4 ; Baudh. XVIII. 37, 38 Ap. XXII. 9. 19- ;
20. 1; Katy. XXII. 8. 26-9. 6; Adv. IX. 8. 1-4; ^ankh. XIV. 32., This ekSha,
to which no name is given in the Pafic. br., is called also dura^a, hahuhiranya,
and atimurti.
;
478 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
savana>he-goat at morning (of the soma-day itself), four pieces of
128 manas ;
at the morning service,when the Narasatpsa-cups have
been deposited, eight pieces of 128 manas at the same occasion in
;
the midday-service, 16 pieces of 128 manas and (as now has come the
usual moment for distributing the daksinas proper) a hundred oxen,
and, to the Hotr( -priest), a golden plate (as ornament to be worn
round the neck), and, to the Udgatr, a (golden) wreath. When the
Narasamsa-cups have been deposited at the afternoon-service, he
gives 32 pieces of 128 manas; at the udayaniya-isti, 64 pieces of
128 manas, and, at the offering of the omentum of the barren cow,
128 pieces of 128 manas ^
1 The occasions are successively those described in C.H. §15, 28, 44, 62, 57,
62, 68, 73, 76, 106.f, 14l.e, 147.c, I89.b, 191.C, 230.b, 255, 256. —Wo get the im-
pression that at this time certain pieces of gold, weighing respectively 12, 24,
and 128 units {kranalaa ?), perhaps in the form of niakaa, were current.
3. He who knows this reaches the world of the Ox ^
1 Perhaps Aditya, the sun, is meant.
4. He who, knowing thus, performs this (rite), gains the
luminous, lucky world.
XVIII. 4.
(The Vaisyastoma.)^
1. A seventeen- versed agnistoma.
2. At this (rite) he mixes the soma(-draughts) at the morning-
service with fresh milk ;
at the midday-service, with boiled (milk)
at the afternoon-service, with sour coagulated milk.
3. One who is desirous of (obtaining) cattle should perform
(this rite).
4. In that all the pressings (i.e., the soma-draughts drawn at
all the pressings) are mixed with milk, he makes him thrive in regard
to cattle, in accordance with each pressing ;
but his young ones (his
children and calves) shrink as it were ^ for he mixes with milk
(also the draughts of soma at) the two pressings, which (otherwise)
consist of pure soma*.
1 Cp. Arseyakalpa IV. 7. o ;
LSty. VIII. 10. 5-6 ; Ap. XXII. 10. 4-5 ,• KSty.
XXII. 8. 7-14.
xviii. 3. 3. —xvin. 6. 2. 479
> Cp. VII. 9. 21.
2 Cp. TS. VI. 1. 6. 4: tasmhd dve aavane 6uhravati\ pratahaavanani ca
ynadhyandinam ca. Is the reason why,
doing thus, the young ones shrink, in
simply that, at the third pressing, the sour milk is adhibited ?
5. He should perform (this rite) for a Vaisya.
6. Cattle is the welfare of the Vaisya; he makes him thrive
with regard to cattle.
7 Its (first) prstha(-laud) is the kanvarathantara{-saman)
1 Gram. XVI. 1. 29, composed on SV. I. 611, here chanted on the usual
verses of the pratha (SV. II. 30-31).
8. The sadovisiya(-saman) ^ is the Brahman's chant (serves for
the third prstha laud).
1 Gram. XVI. 1. 31, composed on SV. I. 511, chanted on SV. II. 842-843.
9. The kanvarathantara is cattle, the sadovialya is cattle: suc-
cessive (kinds of) cattle he puts into him (he brings into his
possession).
10. It is throughout seventeen-versed.
11. Twelve months, five seasons, these are (equal to) the year.
In the course of the year cattle procreate ;
having reached the
cattle, he obtains it^
1 Read apivdvarunddhe.
xvm. 5.
{The Tivrasut or Tivrasoma.)^
1. A seventeen-versed ukthya(-day).
2. Indra had slain Vrtra. His strength went asunder in
every direction The Gods sought for him a (means of) expiation
but nothing did satisfy him; it was only the strong soma {tivra-
soma) that satisfied (and restored) him.
Op. Jaim. be. II. 151-167 (See Auswahl No.
1 U2 and Oertel in Transactions
of the Connecticut Ac. of Arts and Sciences. Vol. XV. page 180 sqq.) ; Arseya-
kalpa iv. 7. dj L5ty. VIII. 10. NidSnasQtra VII. 4; Baudh. XVIII.
7-14;
29-30; Ap. XXII. 10. 6-18; Katy. XXII. 9. 16-10. 6; A6v. IX. 7.31; Sshkh.
XIV. 21.
480 THE BEiHMANA OF TWENTY FIVE CHAPTERS.
1 aa viavah viryena vyarchat, litt. ; *he went asunder in regard to his
strength in every direction
2 That is : a means to repair the evil that had befallen Indra.
3. He should perform (this rite) for one, through whom the
soma has flown ^
1 For one in whom the use of soma has caused diarrhoea. The exegetes of
olden times are at variance as to the precise meaning. According to 6andilya
he is meant who, after performing a sacrifice, becomes worse; according to
Dhanafijayya, he is meant who, after drinking the soma, either vomits or
suffers from diarrhoea.
4. Pierced, so to say, is he through whom flows the soma. The
sacrifice of the ^
sharp ’
soma serves to cover up (the hole), to
remove the hole (the defect).
5. He should perform (it) for a king (a Baron) who is being
held out of his realm.
6. It is the peasantry (the people) that flows through him
(that departs from him) through whom flows the soma. The
sacrifice of the ‘
sharp ’
soma serves to cover up, to remove the
defect.
7. It should be performed by one who desires (to obtain the
chieftainship over his) clan.
8. It is the clan that flows through him (that departs from
him) who, being qualified to (obtain the chieftainship over) a clan,
does not obtain it. The sacrifice of the *
sharp ’
soma serves to
cover up, to remove the defect.
9 It should be performed by one who is desirous of (obtaining)
progeny ;
it is the progeny that departs from him who, being qualified
to (obtain) progeny, gets no progeny. The sacrifice of the ‘sharps
soma serves to cover up, to remove the defect.
10. It should be performed by one who is desirous of (obtaining)
cattle. It is the cattle that departs from him who, being qualified
to (obtain) cattle, does not obtain it. The sacrifice of the ‘
sharp ’
soma
serves to cover up, to remove the defect.
11. He should perform (it) for one who is suflfering from a linger*
ing disease. They are the vital principles that depart from him, who
XVIII. 5. 3. —XVIII. 5. 16. 481
is suffering from disease. The sacrifice of the ‘
sharp ^
soma serves
to cover up, to remove the defect.
12. They milk a hundred (cows) to get the milk for mixing with
the soma^. They, thereby^, sharpen him (the soma, or Indra).
1 According to Laty. (who here probably follows the Jaim. br. II. 157. 7),
thismilk is divided into three parts and used for mixing the soma in the manner of
the Vaiiiyastoma XVIII. 4. 2. :
2 The word tat, at the beginning of § § 13, 15, and 16, is to be combined with
the preceding §.
13. These same (cows) serv^e as sacrificial fee.
14«. They constantly fill the soma-cups thinking : ‘The ‘sharp'
soma will satisfy him (Indra)’.
1 Up to the fourth ajya-laud, the participants should not partake (as usual)
after each atotra-^astra, of the soma that has been left over in each camasa (when
a part of it has been poured out into the fire); but they should only smell at it,
with the formula destined for partaking of the soma (Laty. VIII. 10. 10 should be
read ; bhakmvrta camasan avajighreyuh). Into each (not emptied) camasa^ after
each subsequent stotra-laatra, must be poured the rest of each corresponding soma-
draught {graha) ; abhi denotes :
* hinzu
Both the Adhvaryu (and) all the Camasadhvaryus make the
146.
response to the Acehavaka^ they, thereby, sharpen him (the soma). ;
1 See note 3 on Jaim. br. II. 152 (Auswahl, page 173). Usually it is th®
Pratiprasthatr alone who makes the response (C. H. § 170).
16. Not partaking of the soma-draughts, the officiating Priests
smell (only) at the (soma in the) vessels. Thereby, they sharpen him.
They partake of (the soma in) those (vessels) at the stotra of the
Aochavaka' ;
thereby, they sharpen him (the soma).
1 Viz., after the (stotra and) 5astra of the AcchSvSka, at the moment
indicated in C. H. § 171.
16. If they were to partake (of the soma-draughts) during the
different services, prosperity would be likely to abandon the Sacrificer.
Once, at the end of each service, they partake of the soma in order
that the (three) services may not be rent asunder^.
1 The procedure, as indicated above in § 14 and 15, prevails for the three
savanas ; cp. Laty. VIII 10. 11. This probably is not the view of the Jaim.
br. where this procedure seems to be restricted to the morning-service.
2 This would be the case if at the morning-service only the soma-draughts
were smelt at, but now they are all made equal.
31
482 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
17. The saraan (of the first prstha-laud) is the rathantara.
18. The rathantara is the earth ^
;
it is on the earth that he is not
firmly established who lacks a firm support; he makes him firmly
established on the earth.
1 Cp. note 2 on VI, 8. 18.
19. The Brahman’s chant' is the srayantiya{-saman)* ;
he
strengthens (^rlnati) this in him
1 The third pratha-laud.
* Gram. VII. 2. 5, composed on SV. I. 267 {Srayanta iva suryam),
3 Cp. VIII. 2. 11. What is meant by ‘
this' {etad eva) is not clear, perhaps
the vigour which he had lost through vomiting the soma.
20. The yajfi!lyajnlya(-samaii) * is applied on the anustubh
(-part).
1 Gram. I. 2. 25, composed on SV. I. 35, but here chanted on the anustubh-
part of the arbhava-pavamSnadaud.
21. The anustubh is the voice'; the yajnayajhiya is the pith
of the voice ^ ;
he brings the pith into his voice.
1 Cp. V. 7. 1.
2 Cp. VIII. 6. 1.
22. For the agnistoma-saman the visovislya' is to be taken:
all this he firmly establishes in him
1 See note 1 on XIV. 11. 36, but here chanted on the verses on which the
yajfiayajfilya is composed (cp. § 20).
2 Cp. note 3 on § 19.
23. The udvamslya(-saman) ' is applied at the end of the uktha
(•laud)s, (i.e., as the last uktha-laud). This (saman) is the characteristic
feature of all the prstha('Samans)^ ;
in all the forms he is firmly
established.
1 Cp. note 2 on VIII. 9. 6.
2 Cp. VII. 9. 6.
24. It is an ukthya(-rite) : the uktha(-laud)s are (equal to) cattle ;
in cattle he is firmly established.
^ Cp. note 1 on IV. 5. 18.
xviii. 6. 17.~~xviii. 6. 8. 483
XVIII. 6,
1
(I'he Vajapeya.)^
1. A seventeen- versed ukthya(-rite) combined with a sixteenth
laud, to which is added a seventeenth laud.
2. So big as Prajapati is vertically, so big is he horizontally^.
This is why not only all the lands consist (jf seventeen versos but their
number is likewise seventeen.
3. So big as these worlds are vertically, so big are they
horizontally.
4. He, forsooth, who performs the Vajapeya, reaches (/.e., becomes
equal to) Prajapati.
5. In that there are seventeen lauds, thereby, he reaches the
vertical (Prajfipati) ; in that the rite is throughout seventeen -versed,
thereby, the horizontal.
6. The services of this (rite) are of different power.
7. The morning-service is * unexpressed ;
the midday-service
contains (the word) ‘
strength * {vnja) ^ ;
the afternoon-service contains
(the word) ‘
wondrous '
(citra)
1 This regards the out-of-doors-laud and the ajya-lauds. On 'anirukta cp. note
1 on VIT. 1.8.
2 The rafcbantara (first prspia-laud) is chanted on SV. IJ. 30-31 : aSvayanto
maghavann indra vdjinah,
3 The agnistorna-saman (afternoon-service) is chanted on SV. II. 973-974 :
tvam na^ citra utyd.
8. In that the morning-service is unexpressed*, he reaches
Prajapati, this God being ‘
unexpressed *
That the midday-service
contains (the word) ‘strength’, food being strength, (this serves) for
obtaining food. That the afternoon-service contains (the word) ‘
won-
drous *, (this serves) for reaching the world of heaven^.
1 Prajapati is anirukta as he is addressed mystically as Ara.
1 Cp. Jaim. br. II. 193-196 ; Arseyakalpa IV. 7. e, Laty. VIII. 11. 1-12. 15;
Nidanasutra VII. 4; Baudh. XI ;
Ap. XVIII. 1-7; As^v. IX. 9; Sahkh. XV. 1-3 ;
Sat br. V. 1-2 Katy. XIV. ;
.
*481 THE brIhmana of twenty five chapters.
2 The world of heaven hereby is qualified as something wondrous.—With
§ 7, 8 may be compared Maitr. Sarah. I. 11.9: 171. 3-8 and Kath. XIV. 10 : 209. 1-5.
9. ‘The Vajapeya/ they say, ‘being sprung from Prajapati,
is in disharmony with its place of origin, as it has sSmans that
are ‘
expressedly ’
chanted (w ,
in the midday- and afternoon-service).
Tn that its morning-service is ‘unexpressed* (as is Prajapati), it
is in harmony with its origin^.
1 I read with, a Leyden MS. prajapatyas san niruktasameti. The Kathaka
(XEV. 10: 209. 1) runs: viyonir vdi vdjapcyS '
niruktas sdn prdjdpatyo *
nirukta-
adma t^na viyonir ydd anirukidh prdtassav^a tena adyonih ‘ The Vajapeya
being ‘unexpressed’ and sprung from Prajapati, has ‘unexpressed’ samans.
Thereby, it is in disharmony with its origin ;
(but) in that its morning service
(the plural is striking, perhaps the different lauds of it are meant) is ‘ unexpressed
thereby, it is in harmony with its origin The corresponding passage of Maitr.
Samh. I. 11. 9: 171. 3 viyonir vdi vdjapeyah prdjdpatydh ad niruktaadma ydd
dniruktah pratahaavda tcna adyonih agrees almost verbally with Pane, br. (in
Maitr. S. 1 would road equally sdn instead of .9.7). From the wording of the
passage m Parle, br. (note ity dhuh !), we may infer that its author was
acquainted with the Maitr. S.
10. There is the rathantara-siman (as first prstha-laud) for
gaining more quickly the victory
1 There is not the least doubt that not ujjhityai but ujjityai is the correct
reading (Bohtlingk, in the St Petersburgh Diet, in kiirzerer Fasaung, registers
ujjhiti das Verlassen diesor Welt )
:
*
ujjityai is the reading of the Leyden *
;
MS. and, moreover, the two parallel passages, Maitr. Sarnh. I. 11. 9: 171. 6,
Kath. XIV. 10: 208. 23, present the same. We must equally infer from this
passage that the Pane. br. has taken this phrase from the MS. (or from the
Kath.), because in this text the Vajapeya has the aim to gain supremacy
{avdrdjyam) over the earth.
11. The rathanbara is the earth; (sitting) on this (earth), he
is consecrated (inaugurated)
1 To the Vajapeya is joined the abhiaeka (royal) consecration see e.g. Sat. br. : ;
V. 2. 2. 13-15. —
The wording of § 11 is exactly that of the Kath. (XIV. 10 208. 23), :
not that of the Maitr. Samhita.
12. ‘Therefore, one who has performed the Vajapeya, does not
descend (from his seat) to meet (any one) (they say)
I Cp. T. Br. I. 3. 9. 2 : tasmd,d vdjapeyaydji na karp cana pratyavarohati.
13. For, it is on this (earth) that he is consecrated.
—
xvm. 6. 9 XVIII. 6 . 20. 485
14. The abhlvarta(-saman)' is the Brahman's chant^ ;
it is the
bull^ of the Brahman (of Vedic lore) ;
he makes him (the Sacrificer)
reach the status of the bull*.
1 Cp. note 1 on IV. 3. 4.
2 For the third prsUia-laud.
8 Cp. IV. 3. 8.
* Viz. chieftainship.
15. The yajnaya]aiya(-saman) is (applied) on the anustubh (-part
of the arbhava-pavamana-laud)^. The anustubh is the voice ;
the
yajhayajnlya is the pith of the voice : into his voice he brings pith.
1 Cp. XVIII. 5. 20 and 21.
16. The varavantiya(-samaii)^ is the agnistoma-chant, in order
to encompass valour (and) strength^.
1 Gram. 1. 1. 30, composed on SV. I. 17, chanted here, according to
.Srseyakalpa IV. 7. e, on SV. II. 973-974.
2 Cp. note 3 on IX. 5. 9.
17. The uclvam8iya(-saman) is (applied) at the end of the uktha-
(laad)s, (in the last of the ukthas) ;
this (sanian) is the characteristic
feature of all the prstha(-samans) ;
in all the forms he is firmly
established
1 Cp. XVIII. 6. 23.--The Maitr. S. and the Kath. record, for the last
ukthastotra, the astadamstra (on SV. I. 343).
18. The gaurivita(-saman)^ is the chant for the sodasin (i.e., for
the sixteenth laud).
1 Cp. note I on XI. 5. 13.
19. The gaurivita is excessive (litt. ‘
left over ') ;
the sodasin
is excessive : he puts the excessive into the excessive^.
1 Cp. XII. 13. 20.
20. About this they say :
‘
A sameness of performance^ is brought
about by the fact that immediately after the udvamsiya they chant the
gaurivita : a circumflected chant after a circumflected chant
1 On this sameness, cp. note 2 on VII. 2. 5.
1 2
2 Cp. note 1 on XIII. 5. 28. —The udvamsiya ends : ma’ 2 iro 35 ha-i and
4 r>
_
thus is ha4’kara; the gaurivita ends pa 5 to Q ha-i and thus is padanusvara.
:
486 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
21. There is no sameness, (for) the service is at an end
^ The afternoon service closes with the gaurivita, the last uktha*laud, and the
soda^in, so to say, introduces a new part of the rite, cp. § 23.
22. The uktha^ is being recited, the vasaUo&\\ (comes) between;
therefore, there is no sameness
1 The iiktha-^aatra is h e 1 d.
2 And
another refutation of the objection that there is sameness when
this is :
the uktha-laud has been, chanted and the uktha- 4 a 3 tra has been recited, the
libation of the soma is poured out with the i/oy?/5- verse closing with
By this va.'Jat-call, t.e., this ahuti^ then, this 8totra-4astra is separated from the
next following one.
23. That part of the sacrifice which consists of the sodasin is a
cutting, as it were (it is a separate piece) ^
;
therefore, there is no
sameness.
1 Cp. XI. 11. 2.
24. ‘
In the desert of sacrifice it (the Vajapeya) is completed they
say, ‘it goes beyond the uktha(-laud)s, it goes beyond the sodasin,
(but) does not attain the night* (i.e., the night-rite, the atiratra)h
1 This refers to the extra-stotra (cp. § 25) that, at the Vajapeya, must
follow after tho sixteenth-laud ;
cp. e.g. Ap. XVIII. 6. 15 sqq. ;
Baudh. XI. 13 :
83. I sqq. ; TBr. I. 3. S. 5; A4v. IX. 9. 10; 6ankh. XV. 3. 4.
25. The last (laud) is the brhat(-saman) (chanted) on (verses)
addressed to Visnu ^ipivista^.
1 Literally ; 'on (verses) of Visnu which contain (the word) 4ipivista. ’
The.se
are: SV. IT. 975~977=RS. VII. 100. 6 (var. r.), 5 (var. r.) and VII. 99. 7. The
Jaim. samhita has the .sequence: ^tS. VII. 100. 5, 6 (without var. r.) and 99. 7.
26. Sipivis^ is Pra]apati*8 manifestation resting on the cattle^.
The brhat is breath ;
he becomes firmly established in breath (and) in
(the possession of) cattle.
1 Probably this passage is taken from Maitr. S. I. 11. 9: 171. 8; Sipivi6\a-
vatlsu stuvata ; esa vai prajapateh paSus^has tanur yafi chipivislam, and op. KSth.
XIV. Both these texts have the older and grammatically more
10: 209. 8, sqq.
correct form paSusthda with the nominative a. Sayana cites TBr. I. 3. 8. 5 —
yajfio vai lianuh paSavah Hpih, yajHa eva pasuau pratitiaihati,
27. They hold the laud on the brhat(-saman) ^ ;
the brhat is equal
to reaching yonder world that (world) he (thereby) reaches.
XVIII. 6. 21. — XVIII. 7. 5. 487
1 See note 3 on VII. 6. 11.
2 The usual phraseology in our Brahrnana is: aaau hrhat (e.gf., VII. 6. 17)
or svargo loko brhat (XVI. 5, 14). The expression used here is probably taken from
Maitr. S. I. 11. 9: 171. 11 or from Kath. XIV. 10.
XVIII 7.
(The V a jape y a, continued and concluded.)
1. Prajapati desired :
‘
May I get vigour (vaja) (and) the world of
heaven.* He saw this V.ajapeya. It is, forsooth, a drink of vigour.
Ho (viz. the Sacrificer) reaches, by this (rite), vigour and the world
of heaven.
2. The (verses), at the morning service, contain (the word.s)
‘bright’ (^ukra) and ‘light’ (jyotis)^. By these (verses), he obtains
strength (and) priestly lustre.
1 The word sukra occurs in SV. TI. 4 (which, according to Arseyakalpa
IV. 7. e, cp. Anhang, no. 16, belongs to the bahispavamana). A verse in which
the word jyotis occurs in the pratahsavana, I am unable to point out. Has
the author of the Arseyakalpa taken no notice of this brahrnana ?
3. The (verses) containing (the word) vaja occur in the midday-
service ^ : in order to reach the world of heaven.
t See note 3 on XVIII. 6. 7.
4. The verses in the afternoon-service contain (the words)
* food '
‘
troop ’
2 (and) ‘
cattle
’
^ ;
by these (verses) he obtains fulness
(of all these),
1 tSayana refers us to SV. II. 47 : purojitl vo andhasah, where andhas should be
synonymous with annam {annam vd andhajif Jaim. br. IT. 196).
2 This refers, according to Sayana, to the words in the verses of the
sakama^va (1st ukthastotra of the Vajapeya) : ebhir vardhasa indubhih (SV. II. 55),
of the saubhara (2nd uktha) : bharanto ^vasyavah (SV. II. 68) and of the varavan-
tiya (3rd uktha) : gdyanti tvd gdyatrinah (SV. IT. 694), where the plural should
represent the idea of gana.
2 SV. II. 106 (beginning of midday-pavamana) :
gosatir a^vasd asi, — Some
of these explanations seem rather fanciful.
5. It (the Vajapeya) is throughout seventeen-fold (seventeen-
versed). Prajapati is seventeen-fold He reaches (becomes equal to)
Prajapati.
^ See note 1 on II. 10. 5.
!
488 THB BRIhMANA. of TWBNTy FIVE CHAPTERS.
6. The officiating priests wear golden wreaths; thereby, the
characteristic of a festival is brought about.
7. (And he does so) thinking: ‘This (gold) will be for me in
yonder world a shining-out^ [praka^^a).
8. Gold is light : he puts light into him.
9. They run a race-course and make the Saorificer win; thereby,
they make him gain the world of heaven.
10. He (the Sacrificer) mounts to the sky ^ ;
to the world of heaven
ho thereby ascends.
1 He mounts by means of a ladder to the top of the sacrificial post, the
yupa.
11. He ascends in the region of the dust ^
;
they (thereby) separate
him from the world of men.
1 This is rather uncertain, cp. my note in tho German Translation of
Apastamba XVI IE. 5. 13, who borrows these words from our 13rahmana. They
occur likewise in the Vadhulasiltra ; sarajasa eti, where the Vyakhya explains:
sa yajamano rajaso lokad asrndd eti, but this is impossible. I now reckon that the
‘
dusted place ’
{sarajasa) is occasioned by the baf^s of salt that are thrown on the
Saorificer when ho has reached tho iipporparfc of the yupa; see, e.g.. Sat. br. V. 2.
1. 10 and cp. Agnisvarain on Lfity. X. 19, 15 (where the word sarajasa {iti) occurs
once more) : kusaputair (read usapu^air) upayanti. This seems to rest on
Anupadasutra V. 7 (s.f.) : sarajase rohatUy usapu^air upayanti (road arpayanti^
cp. Maitr. S.), taih sarajasatvam. The salt-powder covers him so that he is
enveloped in a cloud of dust and temporarily invisible. To SSyana, this sentence
is spastam He might, nevertheless, have offered an explication of it
!
12. The Brahman, (seated) on the wheel of a chariot, chants ^ over
(those that take part in the race) the ‘chant of the vigorous ones*^.
The world of heaven is vigour {vdja). He, thereby, makes him conquer
the world of heaven.
1 A wheel with 17 spokes is fixed
horizontally in the ground near the catvala;
on this wheel tho Brahman takes his place and, at the moment when the racers
start on their race, he sings the saman, whilst the wheel is turned round three
times sunwise.
2 The gramogeyagana records two samans of this name: XV. 2. 24, composed
on SV. I. 432 and gram. XI. 2. 30, composed on SV. I. 435. From Jaim. br. II. 194,
we infer that the last is intended which contains the words : a vajam vajino
agman.
xviii. 7. 6. —xvni. 8. 4. 489
13. On (verses) addressed to Visnu ^ipivista, the brhat is (chanted)
(as) last (laud)'. Having, thereby, ascended to the world of heaven,
he bestrides also the height of the ruddy one (the sun)^.
1 Cp. XVITI. 6. 26-27.
2 Here the bradhnasya viHnpa seems to be equivalent to Visnu’s highest step
{ksayantam aaya rajasah parake, SV. II. 976).
XVIII. 8.
(The Rajasilya.)^
1. Aa first (sacrifice), he practises the agnistoma. The agnistoma,
forsooth, is the opening of (all) the (other) sacrifices h Taking hold
of the opening of the sacrifices, he strides on to the consecration (or
inauguration).
1 Cp. VI. 3. 1, XVI. 1. 2.— The Rajasilya comprises seven (partly) unconnected
days and so is a conglomerate of diverse Ekahas. The first day, here mentioned,
is the so-called pavitra, or prayamya or abhyarohaniya. —The § agrees almost
verbatim with TBr. I. 8. 7. 1 and Maitr. S. IV. 4. 10 (beg.).
2. Now follows the day of consecration.
3. Its pavamana(-laud)s are thirty-two-versed^ : the anustubh
has thirty -two syllables ;
the anustubh is the voice^ ;
as far as reaches
the voice (i,e. by the whole voice), he gets consecrated.
1 Differently the MS., TBr. and Jaim. br.
2 Cp. V. 7. 1.
4. About this they say :
‘
That the stomas are uneven is, as
it were, a breaking down of the metres, (this is) not in the right
sequence ’
h
1 The inequality of the throe pavamana-lauds, being all thirty-two-versed, as
against the others (of 15, 17 or 21 verses), is qualified as a breaking down ; for, the
pavamanas are of even, the others of uneven stomas. This sentence is pro-
bably taken from MS. or TBr. where we read : eafnSaro vd eea a toman dm
ayathdpvrvam. yad viaamdh atomdh. Here the word atomdndm seems more
justifiable than chandaadm of the Pane. br.
1 Cp. Jaim. br. II. 197^206; Arseyakalpa IV. 7. f-10. b; Laty. IX. 1-3;
NidSnasutra VII. 6-6 T. Br. 1. 6-8 Baudh. XII ; Ap. XVIII. 8-22 ; Sat. br.
; ;
V. 2, 3-6. 6 KBty. XV Maitr. Sarah. IV. 3-4 ; A«v. IX. 3-4 ; fishkh. XV. 12-27,
; ;
;
490 THE BBIhMANA of TWENTY FIVE CHAPTERS.
5. In that the (three) pavamana(-laud)3 are even, thereby,
there is no breaking down ;
thereby, the right sequence is maintained
1 More fully the TBr. (I. 8. 7. 2) :
‘
The sacrifice is as great as the
pavamana{-laud)s (these are the essential parts) ; the rest serves for internally
uniting (these chief parts) : in that the pavamana(-laiid)s are even, there is no
breaking down.’
6. He himself (the Sacrificer) thrives through the agnistoma,
he himself gets spiritual merits. (And further) that there are uktha
(-laud)s : the ukthas are the cattle and are the people that there :
are ukthas is for continuity (is offspring)^
1 More justifiable, again, the M.S and TBr. ; these texts agree with Paiic. br.
but at the end they have :
‘ the ukthas are progeny, the ukthas are cattle
that it IS an ukthya(-rite), is for continuity.’
7. (The tristich beginning:) ‘0 Vayu, the bright (soma) hath
been offered unto thee \ is the opening (tristich of the out-of-doors-
’
laud)^, containing the word vayu (‘wind’). The wind is the voice; he
yokes the voice for him at the beginning of the sacrifice, and
by it (t.c. by the voice) he is sprinkled {isC. inaugurated). (In the midst)
of the whole voice^ he is consecrated ;
all voices proclaim him as
a king.
1 RS, l\^ 47. 1-3= SV. II. 978-980. The Jaimimyas use the pratipad.
2 TBr. prescribes as pratipad RS. VIII. 102. 13= SV, II. 920 (likewise
addressed to Vftyu). In the ritual of the Kauthumas, this is the pratipad of
the Vii^vajit (XVI. 5. 1) with which Ekaha the abhisecaniya has a narrow
contact.
8 sarvaayd vacah must be a genitive, not an ablative, cp. the corre-
sponding passage of TBr. (I. 8. 8. 1) : sarvdsdm eva prajdnath auyate. Probably
here the word madhyatah is to be supplied ; cp. note 2 on § 12.
8. There are verses to be brought together (to be collected
from different parts of the Veda, which in the tradition do not
form a whole) By means of these, he yokes (i.e. brings into action,
prepares for action) the prstha(-saman8)^. In that they (these verses)
are addressed to different deities, thereby, he yokes them. The
prstha(-samans) are strength ;
(fixed) on strength he is sprinkled (i.e.
inaugurated).
1 In the praxis of Arseyakalpa (IV. 8 as compared with II. 6) the verses are :
SV. II. 920=51S. VIII. 102. 13 (Agni).
SV. II. 810=5tS. VII. 96. 4 (Saraavat).
; ;
xvm. 8. 5. — xviii. 8. 13. 491
SV. II. 81l=]^s. VI. 61. 10 (Sarasvatl).
SV. IT. 812=RS. III. 62. 10 (Savitr).
SV. II. 813=RS. I. 18. 1 (Brahmanaspati).
SV. II. 814=RS. IX. 66. 19 (Agni).
From a Rgvedistic standpoint, these verses are in truth sambharyaa not
from the standpoint of the Samaveda, where we find them joined together.
Phis is an argument in favour of the thesis (see introduction to this transla-
tion, Chapter II) that the uttararcika was not extant at the time of the
composition of our Brahmana, but that the verses for use were taken directly
from the collection of Rks. On the samhharyas, cp. XI. 1.5 and XVI. 6. 2-9.
2 Because of the number s i x of the aambharyaa ; there are six pfsthasamans :
rathantara, brhat, vairupa, vairaja, 4akvara, raivata.
9. ‘
They deviate from the mouth of the sacrifice (i.e. from *
the regular beginning) who apply (verses) brought together (from
‘
different parts of the Veda) ^ ’
1 Nearly identical with XVI. 5. 11 and with TBr. 1. 8. 8. I (where the
older akran instead of kurvate).
10. In that (they, thereupon, use) the verses (beginning) :
*
Be
strained as the first of speech *
^ they do not deviate from the (regular)
opening of the sacrifice \
12.
1 RS. TX. 62. 25=:SV. II. 126.
2 Cp. IV. 2. 17. This § closely agrees with TBr. 1. 8. 8. 2.
11. (Then follows the tristich beginning:) ‘By fiercely brilliant
lustre’^, which is the characteristic of the metres^. He yokes, at
the beginning of his sacrifice, the metres ;
by these he gets consecrated.
1 RS. IX. 64. 28-30=:SV. II. 4-6.
2 Cp. VI. 9. 26
- (The tristich beginning:) ‘This one the ten fingers,’^ are
Aditya(‘Verses). The young ones are the children of Aditi; in the
midst of these he gets inaugurated^.
1 See XIII. 9. 6 with the notes.
2 With our text cp. TBr. 18. 8. 1 : prajdnam evaitena auyate, where
madhyatafi probably is to be supplied; cp. § 7, note 3.
13. (Then, there are the three verses) containing (the -word)
'
‘
bull beginning :
‘
Be thou, a bull, strained, after being pressed ^
they are the characteristic of the tristubh The tristubh is strength ;
on strength he gets consecrated.
;
492 THE BBIhMANA of TWENTY FIVE CHAPTERS.
1 RS. IX, 61. 28-30=SV. II. 128-130.
2 Though these verses are gay atria, they are, in a certain sense, tristubhs,
because they contain the word * bull *.
14. (Then, the pentastich beginning :)
‘
Upward go thy prow-
esses*^; they contain (the word) ‘upward*. That which contains
the word ‘up * is characteristic of the anustubh The Noble is
anustubh-like ;
for this reason there are (verses) containing the
word ‘up*.
1 RS. IX. 60. 1-5=:SV. II. 665-559 (var. rr.).
2 Many anustubhs begin with uL
3 Cp. TBr. I. 8. 8. 2-3 : udvatir bhavanty, udvad va anu8\uhho rupaniy
anu8\uhho rajanyaa, ta8mat udvatir hhavanti. Note the older form udvatih as
against udvatyah of Tahc. hr.
16. (The then following tristich beginning ;)
‘
Of thee, 0 wise
one, that art being clarified* (is) for arranging (for regulating) the
vital principles (the pranas)^,
1 RS. IX. 66. I0-12=SV, II. 7-9.
2 Because the word in these verses pavamana^ signifies also *
wind,* and wind
is equal to breath.
16. (Then, the tristich beginning :)
“ And adorned by the night
’
The first (verse) (of the out-of-doors-laud) is an anustubh ^ the last
is an anustubh. The anustubh is voice®: with the voice they
start in the voice tliey finish.
1 RS. IX. 99. 2-4=SV. 11. 981-983 (var. r.).
2 Cp. § 7,
8 Cp. V. 7. 1.
^ This must be the meaning of vdcaiva prayanti cp. note 1 on VII. 3.
29; cp. TBr. 1. c. vdcaiva prayanti vdcodyanti; pra is the counterpart of ud as
in pray ana and udayana,
17. The single verses' are something broken, as it were; that
on both sides, (i e, before and after them) these two anustubh
(-tristicha) ® are (applied), (thereby) he (the inaugurated Noble) has
many who go in front (of him) and many who follow (him).
1 The sayibhdrya verses (§8) which do not form a continuous whole.
2 The beginning (§7) and the closing (§16) tristich.
XVIIL 8. 14.— XVIII. 9. 3. 493
18. An anustubh addressed to Surya^ is the last: for reaching
the world of heaven.
1 See §
1(). — Nearly the same in TBr. I. 8. 8. 3 and Maitr. S. 1. c.
XVJIL 9.
(The Rajasuya, continued.)
1. Of Vanina, after he had been consecrated^, the lustre
{hharga) departed. It fell asunder in three parts : one third became
(the S^eer) Bhrgu^; one third the sr.iyantiya(-s;unan) ;
one tliird
entered the water.
^ Viz. on thn preceding day: the abhisooanTya.
2 And so BhfiJju often is called V. Irani, *
the son of Varuria’ ;
see^al. br. XI. b.
1. 1, .Taim. br. 1 42 —With oar passage may bo compared Maitr. Sainh. IV. 3.
9 : 49. 4 : ‘Of Varuna., when he was being sprinkled {i e. consecrated as king),
the force and strength {iadriifam vh'ifam) departed. It fell asundt^r in
throe parts: ono-tliird became Blirgu ; ono-third the 4rayantTya ; one-third entered
the Snrasvati.’ According to the Jaim. br. (TT. 202), the sixteen kinds of
water with which Varuna had been consecrated, drove away his lustre
{hharga), and this was divided into four parts: Bhrgii, the SarasvatT, the
Daf5apeya and th(' ^rayantyya.
2. That tho llotr belongs to the elan of Bhrgu, thondw, lie
(the (Sacrifieer) reaches and obtains that force and strength ^ That
the srayantiya^ is the Brahman's chant thereby, he reaches and
obtains that force and strength. That he puts on a wreath of
lotuses, thereby, lie reaches and obtains that force and strength.
1 indriyam v'lryam is the expression used in the Maitr. S. (see note 2 on
§ 1). lias the author of the Paucavirn^a adapted his text to MS ? Otliorwiso,
we would expect hhargam instead of these two words.
2 Gram. VII. 2. 5, chanted on SV. II. bf>9a}70.
3 The third prstha-laud.
3. There is the tenth (deity)
1 This 18 wholly uncertain. Sayaiia’s explanation seorns to bo unaccept-
al)le; ho understands: puskarasrag ot the end of the preceding §. Tho dai^apeya
is separated from tho abhisecaniya by ten days, on each of which one of the
so-called sayisrp libations are performed (see e.g. 8at. br. V. 4. 5. 2 sqq.), each
destined for a dilforent deity. Perhaps these words (of § 3) may be combined,
as a paratactical sentence, with the following: ‘(When) the tenth (deity) of
the fla/?i5;*p-libations has come’, i,e. after the tenth day of these ten libations,
; ;;
494 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the rite takes place which is described in § 4. Perhaps, though, we have to
admit an old corruption of the text and to read simply daSamo hhavati, in
the sense of Sat. br. V. 4. 5. 3 : dasame ’Aan prasuto hhavati (‘ on the tenth
day the sacrifice of soma takes place’; the translation of Eggeling is wrong!);
cp. Maitr. Sanih. IV. 4. 7 : .58,11 ; tasmad esa da/^ainah.
4. There are ten (extra) cups and
ten (extra) cup-adhvaryus
ten Brahmins draw near to each cup (to partake of the soma).
They enter into (the sadas, where the drinking of the soma must
take place,) after each of them has enumerated up to the tenth
person (his fore-fathers, as having been entitled to drink the soma)
for by the number ten this sacrifice is prosperous^. This sacrifice
it was, forsooth, that they so had been seeking^. He who performs
it, into him he (the Udgatr) brings that force and strength, having
reached these
1 U is highly prob iblo that those two sentences are taken from the Maitr.
Satnh IV. 4. 7 : .58. 13 (in the Paflcaviin^a toxt road etarn insto id of enarrif) for,
111 the context of this Brahmana (the Maitr. S.) the words :
‘
tins sacrifice they had
been seeking’ are intelligible; they refer to the passage : how the Uods sought
after this da4apeya sacrifice in the srtm^\rp-libations.
2 For the whole, cp. Ap. XVIII. 21. 1-5 with the notes in the (lerman
translation The persons who drink of these extra cups arc, according to Laty
(IX. 2 3-4), the throe Chanters witli tho Sulirahrnauya and six other Brahmins,
who are qualified by their ancestors (read mt mnye instead of mi vdnjje)^ and,
likewise, tho other throe groups (cp. C. II. §3), e,g, the Hotr, Maitravaruna,
A«;chfivaka, (Ir.ivastut, with six others. ddio Sacnficer himself drinks only out of
the Clip normally destined for him
5. It (the Dasapeya-rite) is throughout seventeen-fold (l.<\ eacii
laud consists of seventeen Twelve months, five seasons
verses). :
these are the year. Having got the force and strength out of the
year, he obtains (these).
(). Indra slew Vrtra him (of Vrtra) the Earth obtained the
;
of
variegated forms; Heaven (obtained the stars). Through the shining
(the light) of tlie stars (and the moon) the lotus springs up. In
that he fastens on himself a wreath of lotuses, he fastens on him-
self that manifestation of V rtra ; the Baronship
1 In the interpretation of avakd^ena I do not follow Sayana who takes it as :
*
the space between heaven and earth’; avakdAe occurs in Man. grhs. II. 1. 5 in the
sense of upavyusasi ‘at day-break.’ —To me there is not the least doubt that this
passage of Paficav. br. (the wreath had already been treated !) rests again on the
XVIII. 9 . 4 . — XVIII. 9 . 12 . 496
Maitr. Sarnh. (IV. 4. 7 : 58. 16 : indro vai vrtram aharhs; tasyeme rtipany upaitdm :
citraniyam nakaatrdny a8au\ nakaatrandm va avakdSe pundarlkam jdyate, kmtrasya
vd etad rupam, ksqtrasyaiva rupam pratimuilcate. Note the locative avakaAe
1
^under the light of the stars,’ i.e., ‘at night.’ Moreover, in the text of the Pane,
br., a word is missing; the text should run: taayeyam ciirdny upaid rupany^
asau naksatrdni ; nakmtrdmm eto. Further, cp. TS. II. 5. 2. 5, where the earth
is said to be citravihUd ;
the sky nakmtravihitd.
7. It is (a wreath) with twelve flowers^; twelve months are a
year ;
in the year are contained the past and the future. He makes
him prosper in regard to the past and the future.
Cp. Maitr. S. l.c. 18 : dv^da4apuyidarikd bhavati.
8. A (golden) wreath (should by the Saccificer be given) to the
Udgatr ;
the Udgatr is sun-like. It did not dawn upon himh But
now (through this golden wreath), he makes it dawn upon him
(so that he will see the subsequent dawnings or days).
Tho imperfect is strange; cp TBr. I. 8, 2. 3 smy udgdtre, vy evasmai
1 :
vdsayatlf and Maitr. Satnh IV. 4. 8 (bog.): ruktno hotur, dgneyo vai hold, na vd
ttasmai vyucchati, vy evasmai vdsayali.
9. A golden circular ornament to the Ilotr ;
the flotr is fire-
like. Besides, he brings unto him yonder sun
1 Cp. note 1 on the preceding paragraph.
10. Two mirrors to the two Adhvaryus (the Adhvaryu and
Pratiprasthatr) ;
the two Adhvaryus are as mucli as twins Be-
sides, he brings eye-sight into him (into eacli of them).
1 And, therefore, they get the same dakshuu
2 Maitr. S. : prdvepd adhvaryvor, yamd iva hy adhvaryu (so to be road’);
prdvepa must be tlie same as prdkdsa.
11. A hor.se to the Prasbotr ;
tiie horse belongs to Prajapati S
and the Prastotr is Pra]apati-like. Besides, the hor.se begins snort-
ing^, as it were, and the Prastotr begins clianting^.
1 As it lias sprung from Prajapati.
2 ? preva prothati.
3 Cp. Maitr. Samh. IV. 4. 8 : 59. 4 : alho preva hy em prothati preva praslotd.
Apparently, the prastava is here likened to tho loud snorting of the horse. The
word slauti in Pane. br. seems to bo superfluous as against the text of MS,
12. A milch-cow to the Pratihartr ;
ho brings milk into himh
1 Only the first sentence of this § occurs in MS. ; the second half differs.
406 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
13. A barren cow (m4a) to the Maitravaruna (as he thinks :)
May he bring me to power
I Or, perhaps: ‘
May he subdue mo*(?). The .same in MS.; TBr. has ra.nram
eva vaAy ctkah : *he has subdued the realm’.
14. A bull to the Brahman acchamsin ;
the bull i.s strength ;
he
puts strength in him.
15. A garment to the Potr, for being purified ^
1 Probably the garment is dnrhhamaifa, and darbha-blades are used at the
dlksa for the pavana *
the purification
16. A linen garment ^ to the Nestr, for this function of Hotr
is dependent, as it were^.
1 So Laty,
2 As ho is the last among the Ifotrs (0. H. §3 end).
17. A one-horse-cart, loaded with barley, to tlio Acchavfika, for
this function of Hotr is compaiable to a one-hoise-cart Besides,
the barley (serves) for delivering from the fetters of Vanina. At
that time, forsooth, no sacrificial foes n^ached the Sadasyas. But
now tliesc same are gratified and pleased by him
1 in that tho function (/f the Acchavaka is, at least during the morning
service, i.solated from the others; rp. C. H. § 118 with note 1.
2 Translation and meaning are uncertain. Sayana is iiseless, as ho seems to
sadasydni (w'hich probalily .should bo written mdasydn) as standing for sad
(or tad) aaydm •
tat te. The passage probably is again taken from MS. (line 9) ; na
vd asyailarhi sadasyehhyo dak-^iad dlyante, ta evdsyaitenabhi stCih prltd bhavanti.
18. A draught-ox to the Agmdh : for yoking (bringing into
action).
19. A he-goat to the Subrahmanya.
20. A heifer to the Unnetr. A not-gelded, three-years old bull
to the Gravastut : for pairing.
21. Twelve pregnant heifers to the Brahman. Twelve montlis
(are equal to) the year; he gets a firm support in the year. As to
their being pregnant, the milch-cow is the voice ;
the embryo is tlie
holy word : he brings the holy word into his voice ;
he becomes a
person that should be consulted. As to the fact that they are
about to become milch-cows, they will give twelve sorts of milk,
—
XVIII. 9. 13. XVIII. 10. 6. 497
these he brings into him. Therefore, they say : ‘Full of sweet
milk is a meritorious king ’
^ This phrase, likewise, must have been taken frf)ni the MS.; mark the
younger plural form pasthaiihyo garhhiyiyah as against hlr ""nih, and dheyiuhhavyu
against dhenumhhavyu.
XVIIT. 10
(The R ix
j a s u y a ,
continued.)
1. He who deviates from (the rite of the day of) consecration,
to his lot the consecration does not fall ;
he who deviates from the
simians (of that rite), him bad luck will befall, after he has been
consecrated
^ Agrees literally with Maitr. Sainh TV. 4. 10 : 01, 18 and THr. I. 8. 8. 3.
2. There are the samhha rfja(-versc)s, ;
by means of these he
yokes the prstha(-saman)s b
1 This § agrees with XVI II. 8. 8 (bog.).
3. 4. The prsthas are the simans. In that there are the sam-
bhrirya{’vevse)ii, he does not deviate from the samansb
1 This probably refors still to the abhisecanlya. 'Through the sambhdryns^
thon, ho deviatos not from tlie samans ,
but our llrahmana says nothing
about tho (pioslion as to how ho does nob deviate from the sava. Tho Maitr.
S. seems to be more complete In that he does not deviate from the God-
:
‘
samans, thereby, he does nob deviate from tho consecration tho prsthas are ;
the samans, in that th(3y apply the prsthas, they do not deviate from the samans.’
5. Through the samans of the God-kings, he thrives in yonder
world ;
through those of tho men-kings, (he thrives) this world
in ;
he thrives in both these worlds : in tho world of Gods and of men
1 To the first kind belong, according to Nidanasubra VI 1. 5. the saindhuksita,
the dairgha6ravasa, the pSrtha, the kaksTvata ; to the second kind, the daivo-
dasa, vadhrya^va, vaitahavya, trasadasyava. All these samans are applied at
the abhisecanlya. -™The § 5 occurs, almost to tho letter, also in MS. TV. 4. 10 62. 1 ;
and TBr. I. 8. 8. 4 (both with rajunam instead of "
rUjham).
6. He is inaugurated (anointed as king) at a 'iamatristubh ^ ;
the
samatrisiubh is strength ;
he is inaugurated on strength.
1 This is unintelligible. What is a samatristubh ? The inauguration takes
place immediately after the drawing of the rnahendra-graha (C.H. § 198),
and would here coincide probably with the brhat-stotra, but this laud is
not on tristubh-verses,
32
-
498 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1
7. There are (at the abhisecanlya) eleven royal -sam ans' ;
the
tristubh is of eleven syllables (in each verse- quarter) ;
the tristubh
is vigour and strength ;
in vigour and strength he is inaugurated.
I am unable to point out which samans of thifl day are intended.
8. If they applied the nine-versed (stoma) on the (rite of)
inauguration, they would give over the priesthood^ to the nobility^.
In that they take away do not apply) the nine-versed (stoma),
(i.e.
he takes the priesthood away from the nobility. Therefore, the
Brahmins are able to punish in return^ their supporters {i.e. the
Barons), for they do not apply the nine-versed (stoma) on the day
of inauguration.
1 The trivrti ia the priesthood ,
cp II. 16. 4, note 1.
2 The abhisecanlya being a sacrifice for a King or Baron.
3 As they are not subjected to the Ksatriyas The word pratidanda occurs
only here. The Dictionary of 8fc. Petersburgh renders widerspanstig ’—Road
:
‘
na hi te instead of hi tarn.
9. The last stoma of the (day) of inauguration is the twenty
one-versed one; the dasapeya is (throughout) seventeen versed •
;
the
first stoma of the kesavapaniya (the fourth day of the Bajasuya) is
10.
the twenty-one-versed one. The twenty -one-fold stoma is nobility^ ;
the seventeen-fold is peasantry^ he encompasses for him (the king) the
;
peasantry on botli sides, the peasantry will not retire from him
(but serve him)^.
1 Cp. note 2 on II. 16. 4
2 Cp. VI. 1. 10.
With this passage cp. Maitr. S. TV. 4. 10 : 62. 6, TBr. I. 8. 8. 4-5.
In that ho is consecrated by the Rajasilya, he ascends to
the world of heaven. If he did not descend (again) to this world
(to the earth), he would either depart to a (region) which lies beyond
(all) human beings, or he would go mad. In that there is that sacrifice
for shaving the hair (kesavapaniya), with hither wended (reversed)
stomas, (this serves) for not leaving this (earthly) world. Just as
he would descend (from a tree), catching hold of branch after branch,
so he descends by this (rite) to this (earthly) world ;
(so it serves)
for getting a firm support^.
—
: t
xviiL 10. 7. XVIII. 11. 5, 499
1 In the text read atijanam (SSyana is wrong in combining ati with gacchet we ;
would then have: ati va janatii gacchet ; further, read Wvacinastomah. The schema
of the ke^avapantya, then, is as follows
21, 21, 21^ 21, 21 I
17, 17, 17, 17, 17 |
15, 15, 15 15, 15 |
the ratriparyayas
and the twilight-laud are 9- versed ; op. also S'at. br. V. 6. 3. 3 —With § 10 cp.
Maitr. S. IV. 4. 10 ; 62. 10, TBr. T. 8. 8. 6.
XVIII. 11
(The Rajasuya, concluded.)
1. Indra slew Vrtra ;
his strength went amiss in both direc-
tions^. He saw that srayantiya(-saman), by it he wholly strengthened
himself. He who is being consecrated by the Rajasilya suffers a
loss in regard to his strength (and) valour, for he slays a foe (vrtra).
In that the Brahman’s chant is the srayantlya(-saman), he strengthens
himself again^.
1 Cp. XVIIT. 5. 2.
^ This refers again to the da^apeya ,
cp. XVllI. 9. 1-2.
2. The yajnaya]h!ya(-saman) is (applied) on the aniistubh('pai
of the arbhava-pavamana-laud)^. He who is being consecrated by
the Rajasuya suffers a loss in regard to the voice, for he slays a
foe. The anustubh is the voice; the yajhayajhiya is the pith of
the voice : he brings pith into his voice^.
t Instead of the 4yrxva4va on SV. ll. 47-49 (cp. i\rseyakalpa, Einloitung
page XXIV).
2 Cp. XVIII. 0. 15.
3. The varavantiya(-saman) is the agnistoina-sanian. He who
is being inaugurated by the Rajasuya suffers a loss in regard to
his valour (and) strength, for ho slays a foe. That the varavantiya
is the agnistoma-saman (is) for encompassing valour (and) strength b
1 Cp. XVIII. 6. IG.
They (the Gods) strengthened (Indra
4. after the slaying of
Vrtra) by the srayantiya (-saman) they warded ; off (avarayania) (the
bad consequences) by the varavantiya: this is an encompassing of
strength (and) valour.
6. Devoid of firm support is he who is being consecrated by the
Rajasuya. When he performs this two-day (-rite), then, there is firm
support^.
500 THE BRAHMANA OP TWENTY FIVE CHAPTERS.
1 Now are treated tlie last two days but one of the Hajasilya: the injusli-
dviratra ;
cp. Arseyakalpa IV. 9. c-10. d. — This rite is a pratif>thd, because of
its two days, man being two-footed.
6. As many days and nights as there are in a year, so many
are there stotriya (-verses)' : he becomes firmly supported in the year
(in time).
^ The two days logidher contain 720 stotriya-verses ; the first day, 190;
tho second, G30. Jaim. br. II. 206: tasya sapta ca satani v{m-<atis r.a atotriyd
hhavanti. The Tilr. has tdvatVi instead of tavatyah.
7. The first day is an agnistoma-saorifice ;
tlie second an over-
night-rite : separately he becomes firmly established in days and
nights.
8. The (rite of tlie) first day (may fall) on the day of new moon ;
tiie (rite of the) second on the day when the (new moon) becomes
visible': he becomes firmly established separately in the two halves
of the month. The first day (may fall) on the day of full moon;
the second on the vyaMaka'^ : he becomes firmly established separately
in two months, About this they say (also): ‘It (the two-day-rite)
should be performed on two auspicious days in the same half of the
month (of increasing moon) : for the sake of success.’
1 ndri.ya must ))e a false reading for nddrPta, cp. TBr. 1. 8. 10. 2 and
Ap. XVI II. 22. 15.
2 According to La ty., the first three days of ih(' dark half of tho month
are meant. Tliis is far from certain, as an a.sfakd (op. note 1 on V. 9. 1) is
eighth day after each
the 10. full moon.
9. ‘The two-day (-rite) is not fit for obtaining cattle,’ they say,
‘there are (only) two metres: the gayatri-and the tristubh(-day) ;
the jagati they exclude ’ and by the fact that they apply (the
jagatl) in the after-noon service, it is not applied‘s (on the whole day).
1 And it is precisely the jagati that is conducive to cattle; cp. e.g. TS. VI.
1. 0. 2 (tho jagati returned with cattle and dllcm). For the rest, cp. TS. VII.
2 . 8 . 1 -2 .
2 Only on its last part : the arbhava-laud.
When this (jagati) occupies a day of an ahina(-rite) or a
service of a one-day-rite, then is the jagati applied.
(Now), the traisoka(-saman) ' is the Brahman’s chant of the second
day (in this two-day-rite) ;
the vaikhanasa (-samau)^ is the Acchavaka^s
—
XVIII. 11. 6. XIX. 1. 2. 501
cliant. In that these are applied on the service of the clear (soma)
thereby, the jagatl is applied ;
thereby, it (this two-day-rite) is
conducive to cattle.
1 Cp. XII. 10. 20, chanted on 8V. II. 280 282 (jagati).
2 Cp. XIV. 4. 0, clianted on SV. II. 505-500 (reduced in tlie praxis to
jagatis).
This moans : at tho ]n'stha-lauds, on the rnidday-servict^. -The TBr. l.c.
agrees, on the whole, but it omits the facts by which the day is made a jagata-day.
Does this go so far as to prove that here it is the TBr. tl)at borrows from
Pane. br. ?
11. This two-day-rite (is called) ‘the dawn’. He makes it dawn
(again and again) for him.
Nineteenth Chapter.
(
T he E k a h a s or o n e - d a y - r i t e s ,
concluded.)
This Chapter comprises the so-called dvdndva-eknha^, tiic pair-
ekohas; they are so arranged that each two of tliein make a kind
of unity, as the Rij and the Viraj the Udbhid and Valahhid the two ; ;
Apacitis^ etc. But, as the Nidanasiitra (VII. 7) remarks, they are
not all of them dvandvas or pair.s they comprise also those that ;
two by two serve a similar (uid yau ydv e^dm samdnmn artham :
upakrtau iau iau dvandvarn hhavaiah,
XIX 1
(Tho R a j
- e k a h a . )
^
1. Now, that (one-day-rite called ‘the) king’ [raj),
2. He who hoping for a kingdom does not obtain it, should
practise this (rite), A king [i.c., this ekaha) makes him a king. He,
forsooth, may be called a king, who is made a king by a king ;
it is
a king who makes liim a king.
1 In the different texts there is no unity in designing the first pair; Raj and
Viraj they are called in Pane. br. (XIX. 1, 2) and, as is natural, m Arseyakalpa V.
1. a, b, Laty. TX. 4. 1-2, Nidanasiitra VII. 7, Katv. XX [I. 10. 7-12 (and A^v. IX.
8. 21-24). Tho Jaim. br. (II. 85, 86) and Sankh. XIV. 25, 26 know a Viraj
and Svaraj. Ap. XXII. 10. 20-21, mentions Raj, Viraj, and Svaraj, contaminating
the two sources.
602 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
3. The other sacrifices amount to the metre S but this one
amounts to the stoma*. The stoma is valour; on valour they
inaugurate him.
1 Aa tho Sahasra-rite, etc. ; see, e.g. XVI. 11. 17 (Sayana).
stoma means, according to Sayana, the group of metres. Perhaps it is used
here for agnistoma (cp. IV. 6. 21), as the Raj comprises, though in different
sequence, the same stomas as the agnistoma. But the proper sense of this § is not
clear to me.
4. Taken as a whole, it comprises eight times twenty-one stotra
(-verses) ^ Eight persons of importance sustain together the king-
ship : the king’s brother, the king’s son, the house-chaplain, the
queen-consort, the equerry the praefectus urbi (grnmani), the
5.
chamberlain {IcsftUr) and the charioteer*. These are the persons of
importance who together sustain the kingship ;
amongst these they
consecrate him.
1 The three piivarnaiia-lauds, each on 17 verses (=51;; the four ajya lauds,
each on 9 (
= 36); the four prsj ha-lauds, (‘ach on 15 (=60); tlie agnutoma on
21 = 51 + 36 4-
-
60 4- 21 = 168 = 8x21 (for the stomas see Arseyakalpa V. 1. a).
Tho precise function of these oflicials is not ov(‘ry\vlioro certain. They agree
partly with the rat n ins
Tlic twenty-one- versed stoma is tlie nobility ^ and is a firm
support*. A ‘
sliining-out ’
among the nobility falls to his share, a
firm support gets he who knows tliis.
1 Cp. note 2 on II. 6. 4
2 Cp. note I on 111 7. 2
XIX. 2.
(The V i r a J . )
1, Now the Viraj b One who is desirous of (obtaining) food,
should perform it.
1 virdj mean.s ‘
.splendour ’
but, besides, it designates a metre of which the
verse-quarters consist of ten syllable.? (cp. III. 13. 3).
2. The other sacrifices amount to the vira] in a cryptic man-
ner b bub this (rite) is equal to the viraj in a visible way*.
1 The agnistoma, for instance, with its 190 stotra- verses contains cryptically
tho number 10 ;
see note 1 on VI. 3. 6.
2 As each stotra consists of ten verses ; cp. § 4.
— ) ;
XIX. 1 3 . XIX. 3 2 . .
603
3. In a visible way he who knows this obtains food ' ;
he becomes
an eater of food.
1 Because the viraj is food (cp. JV. 8. 4).
4. It consists throughout of tens and lens. Ten -syllabic is the
viraj ;
food is viraj-like, and fso it serves) for obtaining food.
5. Besides, these (stotra-verses) are five and five ;
five-fold is
the sacrifice ’
^
;
five-fold is cattle ;
he becomes firmly established in
sacrifice (and) in (the possession of) cattle^.
^ See note 2 on VI. 7. 12.
2 Cp. II. 4. 2.
6. One who is desirous of (obtaining) a firm support should
perform this same (rite) : on ten (toes) man is here firmly supported ;
he is firmly supported on earth.
XIX. 3.
(The A u p a s a (1 a .
^
1. Now, the Aupasada.^
1 The word is derived from the root md, ‘ to full ’
;
ypamd, ‘ to increase '
cp. §3.
2. It is the stoma (i.e, the sacrifice) of the Gaudharvas and
the Apsarases. One who is desirous of obtaining progeny should
perform (it). The Gaudharvas and Apsarases rule over man’s
possession of progeny and man’s want of progeny^. These (Gan-
dharvas and Apsarases) have here a share in the soma-draught
These ho by their own share gratifies ;
these, being gratified (and)
pleased, grant him progeny.
1 This statement is found here only.
2 How they get a share in the soma is detailed by Ap.; see the German
translation.
1 It is striking that of the pair 4ada and aupa^ada (or upa^ada) our Brahmana
describes only the last. — Cp. Jaim. br. II. 81, 82 (Auswahl No. 129) ;
Arseyakalpa
V. 1. c; Laty. IX. 4. 3-4; Nidanasutra VII. 7; Baudh. XVIII. 44, 45; Ap. XXII.
11. 4-11; Katy. XXII. 10. 13-16 (aupa^ada only); A4v. IX. 3; Sahkh. XIV.
22. 23-26.
504 1 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
3 Each time a 8totra(“Verse) is added ^ (litt. is engendered, is
born) ^
;
he (thereby) causes progeny to be born to him,
To each stotra of tho normal agniatoma one verse is added ; so the schema
is :
10, 16, 16, 16, 16, I 16, 18, 18, 18, 18 |
18, 22 (all in all 202), see § 0.
4. The kakubh(-verse) he shifts to the forarpart^ ;
the kakiibh is
man^ ;
he is placed (conceived) as a foetus in the middle
1 Cp. note 1 on XVL 11. 5.
2 Cp. note 1 on VITI. 10. 6.
3 The kakubli- verse is shifted from tho arbhava- to the madhyandina-
pavamitna : tho middle of the rite, just as the child is conceived in the middle part
of the mother.
5. and by applying that two-footed verse ^ at the place of the
kakubh, he causes the foetus, that has been conceived, to be born
1 SV. 11. 717 (-710).
2 Simply because of the tvvo-footedness.
(). There is the cyavana(-saman) Tho cyavana(-8aman) is a
(means of) procreation^ (or: of delivery of the foetus).
1 (5ram. XTII. 1. 28, chanted on tin' kakubh : SV. II. 42-43.
2 C}). note 1 on XI IT. 5. 12.
7. He who knows this is procreated (and) multiplied.
8. lliere are tho two (samans called) Vasisfcha’s janitra^.
Vasistha, after his son had been slain saw these two samans. He was
procreated in children and cattle. That there are these two samans,
(is) for procreation
1 (^ram. VI. 2. 17 and 18, composed on HV. I. 241 the first is applied on the
;
verse.s of the naudhasa (SV. II. 35-36) as tho Brahman’s chant, the second on SV.
TT. 47-40 in the arbhava-pavamana-laud ; see Arseyakalpa V. 1. c.
2 On hataputra, cp. note 1 on IV. 7. 3.
3 On this legend, cp. Journ. of the Amer. Oriental Society, Vol. XVITT,
page 47.
9. All the verses being summed up^, two exceed the viraj^: two
is the minus of woman ® for generating ;
thereby a procreation is
brought about ;
(so this rite serves) for progeneration.
1 Although translated by me as an absolute genitive, the genitive, as partitive
genitive, depends on dve.
XIX. 3. 3.— XIX. 4. 4. 60&
2 Vi raj as the number ten or a plurality of ten ; there are, indeed (see § 3,
note 1), 202 verses.
8 The Jaim. br. has: dve hi te striyn tine (‘these two redundant verses are the
fine of Sayana proposes an impossible explanation. I propose the
the female ’).
following; usually woman is said to have one minus (?7na) the vulva, and man :
one plus {atirikta) the penis. Here the dual is used for the sake of argument, but
:
the author probably had in mind the expression rornanvantnu bhedaii of IX.
112. 4, which are properly on e. —
There is now a pair the viraj, i.e. man, and the :
generative organ of woman. iSee also Journal of the German Oriental Society,
Vol, LXXII, page 3.
XIX. 4.
(
T li e P u n a h s t o m a . y
1. Now, the Punah stoma.
2. He who, after having accepted many gifts \ feels as if he had
swallowed poison should perform this (rite).
1 That ought not to be accepted.
d, 4. The eleventli (verse), taking away what in his youth lie
accepts (too) much, or wliat poison he swallows, or what forbidden food
ho eats, transfers it to the morning service; and the twelfth (verse),
taking away what inlater ago he accepts (too) much, or what poison
he swallows, or what forbidden food he eats, transfers it to the
evening service h
1 The stomas are: the mno-vorsed, for each stotra in the morning- and the
afternoon-service: the twelve-versed, for each stotra in the midday-service. The
first and the last service have one verse less than the viraj ; the mnlday-servico
has two more than the vir.lj. This is because in his middle the Saciificer has
eaten, drunk or swallowed too much; this too much is now removed, as it were
(idealiter '), for excesses in youth, by one of the two excessive verses to the morning
services (so that this service is now considered as likewise ten -versed) ; for excesses
at old age, by transferring the other of the two versos to the last .service. All in
all, now, the number of stomas amounts to the viraj (9 12 9, and, idealiter, -+•
lU 4- 10-1- 10=30), that, now, all is in the most perfect harmony, anil the bad
1 All our sources, with the exception of A^v
XX. 3. 1-2 and, as is to be
expected, of Ar.soyakalpa V. and Nidanasntra VII. 7, give
2. a, Laty. IX. 4. 5-7,
two Punalistomas Jaim. br. II. 83, 84 (Auswahl No. 130); Baudh. XVIII. 46-
.
47; Ap. XXII. 11. 1-8; Katy. XXII. 10. 16-17; 6ahkh, XIV. 27-28. The pair of
them is probably the older and most natural case.
;
506 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
consequences of the * too much ’
are annulled !
— Perhaps, a reading nirharati
would be preferable to niharati.
5. Man is viraj-like^. He (who has swallowed poison, etc.) is
impure in the middle (of his body) ;
from the middle he loosens his bad
luck.
1 Cp. note 1 on II. 7. 8 ; for the rest, cp. the preceding paragraph.
6. There are the two suddhasuddhiya(-samans) ^
1 Gram. IX. 2. 7, and 8 (composed on SV. I. 350) are both ^uddha^uddhTya
the first, or padatiidhanarn, (SV. ed. Calcutta, vol. I, page 715) is chanted on
SV. IT. 35 36 (cp. XIV. 11. 27); the second, or aidam, is chanted on SV. II. 762-
754 ; ava-w rlcau, i.e. on the ver.se (and the following) on which it is composed.
7. Tndra gave the Yatis over to the hyenas ;
an inauspicious voice
reproached him and he deemed himself impure. He saw these suddha-
suddhiya(-samans) and was purified by them ^
1 Cp. XIV. 11. 28.
10.
8. However many (forbidden) gifts he accepts, what forbidden
food he eats, in regard to what he deems himself impure, that is puri-
fied by these two (samans).
9. There are the gaii^ilkta^ and the a.4vasukta(-saraans)^.
1 Gram. III. 2. 18, and 10, composed on SV^. I. 122, applied on SV. II. 39-41
and SV. II 44-46; cp. Arseyakalpa V. 2. a.
Gausukti and Asvasukti, having accepted many (forbidden)
gifts, deemed themselves as having swallowed poison h They saw these
two sunans and, by means of them, expelled the poison^. However
many gifts he accepts, what poison he swallows, what forbidden food
he eats, that, by means of these two (.samans), he expels.
1 Cp. Jaim. hr. 111. 250 (see the text in Auswahl, No. 206): Gausukti and
‘
Asvasukti, the sous of Isa, having accepted many gift.s, deemed themselves as
having swallowed poison. They de.sired ; ‘May we expel this swallowed poison’.
They saw those two samans and applied them in lauding. Then, one of thorn (of
these two Seers) (by the nidhana) : agnir dhutah expelled, through his sacrifice, (the
poison and removed it) to this world: in this world nothing surpasses Agni.
The other expelled (and removed it), by (the nidhana) Sukra dhutah, to yonder :
world yonder world nothing surpasses Aditya (the sun). Thereupon, they
: in
expelled the swallowed poison. He who deem.s himself as having swallowed
poison, having received a gift from a person frfnn whom he ought not to accept a
gift, having eaten food from one whose food he should not eat, should apply these
samans in lauding ’.
— ;
XIX. 4. 5. XIX. 5. 7. 607
11. There are fifteen lauds the fifteenfold stoma is vigour (and)
strength^ ;
having freed him from evil, he makes him prosper in regard
to vigour and strength.
1 This ekaha, as ukthya, has fifteen lauds.
2 Cp. note 1 on XI. 6. 11.
XIX. 6.
(The fi r s t C a t u s t o ma .
)^
1. Now, the Catustoma.
^ catu{h)stoma is an abbreviation of caturultaracatu{h)stoma an ekaha with
four stomas that increase by four. Its schema is: 4, 8, 8, 8, 8 |
12, 16, 16,
16, 16 I
20, 24.
2. One who is desirous of (obtaining) cattle should perform
(it).
3. In that the out-of-doors-laud is (chanted) on four (verses)^,
he obtains the cattle, as cattle is four-footed.
1 On the instrumental, see Introduction Chapter III, § 8. The Jaim. br.
has the normal tasya catasr.^u hahif^pavam anam bhavati.
4. In that the ajya(-laud)s are (chanted) on eight (verses
each), he reaches, cattle (cows) being eight-hoofed, the cattle hoof
by hoof.
f). In that the ini(l(lay-pavaniana(-laud) is twelve-versed, the
year being (equal to) twelve months and cattle (cows) being born
after the lapse of the year (i.e. year after year), he obtains these.
6. In that the prstha(-laud)s are sixteen-versed ,
(each), lie
reaches, cattle consisting of sixteen parts \ the cattle sixteenth bv
sixteenth.
1 Accordimr to Sriyana, tho sixteen parts are: head, neck, trunk, tail, four
feet, eight hoofs; perhaps, though, kalfi designates a part of the hoof.
7. In that the arbhava(-pavaiuana-laiid) i.s twenty^versed, he
reaches the five-fold being of cattle^.
^ Cp. Jaim. br. 11. 176; Ai’beyakalpa V. 2. b; Laty. IX. 4. 8; Nidanasutra
VII. 7; Baudh. XVIIl. 34; Ap. XXII. 11. 16-18; Katy. XXII. 10. 18-20; A4v.
IX. 5. 14-6. 8; 8ankh. XIV. 61. In all our sources (with the exception of Pane,
br., Laty., Nid., Katy. and Ap.) only one single catustoma is handed down.
608 THE BRAHMAN A OF TWENTY FIVE CHAPTERS,
1 Twenty being divisible by five ; on pafikta, cp. note I on TI. 4. 2. —He
has now reached all the kinds of cattle.
8. In that the agniHtoma(-laiul) is t\venty-five>versed, the gayatrl
being of twenty-four syllables and the gayatri being strength (and),
priestly lustre, he obtains strength (and) priestly lustre.
10.
9. The gxyatrl is breath (and a means of) procreation : out of
the breath : the gayatri, he is procreated
1 With §§ 8, 0, cp XVI. 14. 5.
One sainan, many metres^: therefore one man thrives
in many ways.
t This still refers to the agnistorna-laud, which, though being one siXrnaii
(the varavantiya), is chanted on various verses, on verses of various metres ;
cp. Arseyakalpa V. 2. b.
11a. The agnistoma('laud) is the person (of the Sacriticer)
himself, the cattle are the metres^; he, thereby, firmly establishes
the cattle into himself (into his own possession).
1 The metres of the versos of which the agmsknna-laud (the varavantiya*
samaii) consists. Now, those metres are those of th(' verses that usually are
applied on the ukthadauds (sakaina4va. hririvarna, taira^^cya), and the ukthas
are cattle ;
cp. IV. T), IS.
116. It (this rite) is neither an ukthya nor an agnistoma, for
cattle (cows) is neither living (exclusively) in the village nor living
(exclusively) in the wikP.
X This ekaha is not an agnistoma proper, for it contains in its agnistoma-
laud the verses of the uktha-l-iuds (cp. note 1 on §11. a), nor is it an ukthya,
for it has no uktha-lauds. The thought is more clearly expressed in the Jaim.
br. : ‘This (rite) is neither an agnistoma nor an ukthya: it is both, so to
say, neither is cattle living (exclusively) in the village nor (exclusively) living
in the wild : it is both, so to say. Tliis cattle of both kinds he obtains ’
(cows
live, at day-time, out of the village on the meadows; at night-time, in the
village, in the covv-iiens or stables).
XIX. 6.
(The second Catustoma.)
1. Now, that (rite) of which four lauds are chanted on four,
four on eight, four on twelve, and four on sixteen verses^. That
(rite) does not sound beyond the cow
— .
XIX. 5. 8. XIX. 7. 8. 509
’ The schema of this catustoma, then, is: 4, 1, 4. 4, 8 |
8, 8, 8, 12, 12 j
12, 12, 16, 10, 16 I
16.
2 ativadati occurs also X. 12. o.
— ‘It does not sound beyond the cow,'
‘it reaches by its chants the cow’; cp. § 2. Sayana refers this, unconvincingly,
(not to the cow, but) to the gostoma of XVI 2 (especially § 6), but this is a
simple ukthya.
2. Cattle consists of sixteen parts ;
he reaches the cattle
sixteenth by sixteenth
1 Cp. XIX. 5. 6.
3. It is an ukthya(>day) with a sixteentli (laud). Tlio uktha
(laud)s are the cattle, the sodasin is a thunderbolt’; by moans of
the thunderbolt, he encompasses the cattle for him : cattle will not
go forth from him. It (this rite) is neither an uktliya nor an over-
night-rite, for the cattle is neither (exclusively) living in the village,
nor living (exclusively) in the wild.
1 Cp. XII. 13. 14.
XIX. 7.
(The Udbhid and Valobhid.)’
1. The cave belonging to the Asuras was enclosed by darkness
(and) ^ (its entrance) was covered with stones. In this (cave) was
contained their possession of cows. This (cave) the Gods could not
split. They said to Brhaspati : ‘Free thou this (cattle) for us
By means of the Udbhid (‘who splits up’), he destroyed the cave
(and), by means of the Valabhid (‘who breaks up the cave’), he
broke it up; by means of the utsedha(-sdman), he freed that
(cattle) (and), by means of the nisedha(-saman), he encompassed
it.
1 Hoad with Leyden MS. \stnapidhdna uslt.
2. He, who is desirous of (obtaining) cattle, should perform (it)
3. In that he (the Adhvaryu or the Udgat^ performs the Udbhid,
he destroys the cave for him; in that he performs the Valabhid, he
breaks up the cave for him.
1 Cp. Jaim. br. II. 89-90 (Auswahl no. 131); Arneyakalpa. V. 3. a, b ; Laty.
IX. 4. Nidanasutra VII. 8; Baudh, XVIII. 31; Ap. XXII.
9-12; 11. 19-12. 1;
Katy. XXII. 10. 21-22; A4v. IX. 8. 17-18; 6ankh. XIV. 14.
': :
510 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1
4. The utsedha^ and the nisedha^ are the two Brahman’s chants;
having driven up the cattle by means of the utsedha, he lays hold
of it through the nisedha.
Gram. XIV. 2. 23 and 24, composed on SV. I. 514 (cp. XV. 9. 10, 11). The
utsedha (chanted on SV. II. 771-772) serves for the third prstha-laud at the
Udbhid ; th(^ nisedha (chanted on the same verses) serves for the same laud at the
Valabhid.
’
5. (The tristich, beginning) :
‘
The sacrifice made Indra increase
(serves in both rites for) the Brahman’s (or third) ajya(-laud): it
is provided with the characteristic feature^.
1 BS. VIII. 14. 5, 7, 8 = SV. II. 989-991.
2 As it contains the words: ‘as Indra destroyed the cave {vain).'
G. They (the two rites) are (each of them) (alternatively)
seven-versed and seventeen-versed. In that they laud on seven verses,
there being seven kinds of domestic animals^, they obtain cattle.
The sakvari(-verse) has seven verse-quarters, the sakvarl is cattle ^
he obtains cattle. And in that (they laud) on seventeen verses, the
seventeen-fold stoma being Prajapati^, he reaches (becomes equal to)
Prajapati.
1 Cp. II. 7. 8.
2 Cp. XIII. 1. 3, XIII. 4. 13.
3 Cp. note 1 on IT. 10. 5 (the words may also mean: ‘ PrajApati is
seventeen -fold’).
7. It {i.e. each of these rites) amounts to the gayatr! ^
;
the
gayatri is strength (and) priestly lustre; he obtains strength (and)
priestly lustre. The gayatri is breath, is a (means of) procreation : out
of the breath : the gayatri, he is procreated
1 The number of verses in both (read, perhaps, gayatnrh sampadyete instead of
sampadyate) is 144; —=
144
6 gayatris.
2 Cp. XIX. 5. 8-9.— These two rites, according to Latyayana, are inseparable
he who has performed the Udbhid should, after the lapse of a half -month, or
a month, or a year, perform the Valabhid. In the Jaim. br., the Valabhid comes
first, then, the Udbhid (first, the cave was destroyed, then, the cows were set free),
and this may have been the original view, the sequence of the elements in the
compound udbhidvalabhidau being due to the rule that the shorter word precedes
the longer one: alpactaram (Paijiini 11. 2. 34).
—
XIX. 7. 4- XIX. 8. 6. 511
XIX. 8.
(The first A p a c i t i . )
^
1. Now, the Apaciti. He who is desirous of (obtaining) honour
{apaciti) should perform (it); through honour (I e. through this rite,
named apaciti) he (the performing priest) acquires honour for him.
2. Two^ of its pavamana(“laud)s are twenty-four-versed; the
gayatri is of twenty-four syllables, the gayatri is strength (and) priestly
lustre; through strength (and) priestly lustre, he acquires honour
for him.
4.
According to the Arr?eyakalpa, the out-of-doors-laud and the midday-
pavomilna-laud.
3 The rathantara and the brhat are both (applied)’; through
both, the rathantara and the brhat, he acquires honour for him.
1 The rathantara on the hrhati-part of the midday-pavarnSnadaud, the
brhat as first prstha laud.
The bharga(-saman) and the yasas(-saman) ’ are applied;
through the bharga(-saman), he brings lustre (bhargas), through the
yasas(-saman), fame {ynHs) unto him
1 The bharga is aranyegeyagnna II. b. 11, composed on SV. I. 258, chanted
on the jagatl-part of the arbhava-pavamana : SV. II. 47-49; the ya^as is ar. ga.
II. b. 12, composed on SV. I. 270, chanted, as third prstha-laud, on SV. II.
761-762.
5. Both kinds of stomas (are applied), the even and the odd
ones Through both kinds of stomas he acquires honour for him.
^ The schema is: 24, 9, 1.5, 9, 15 |
24, 17, 21, 17, 21 |
27, 21.
6. About this, they (the Theologians) remark :
‘
The stomas
violate the proper order ;
they would be liable to destroy the Sacrificer,
for they are applied in an irregular order’’.
1 The regular order would be: first comes the nine-fold stoma, whilst here the
twenty-four-fold is at the beginning (note 1 on § 5).
1 Cp. Jaim, br. II. 100-103 (Auawahl No. 133); Arseyakalpa V. 3. c, 4a;
Laty. IX. 4. 13-17; Nidanasutra VII. 9; Baudh. XVIII. 38-30; Ap. XXII. 12.
2-9; Katy. XXII. 10. 28-32; Aiv. IX. 8. 21; Sankh. XIV. 33, 34. Only the
Kauthumas and those sources that depend on them have two Apacitis.
612 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. The agnistoma(-laud) is twentv-one-versed, the twentj^-one
versed stoma is a firm support ^ : at the end of the sacrifice he i
firmly supported
1 Cp. note 1 on III. 7 2.
2 And so the unfavourable consequences of violafin^ the proper order (§ 6)
are annulled.
XIX. 9.
(The second Apaciti.)
1. Now, the Apaciti which contains all the stomas. He who is
desirous of (obtaining) honour should perform (it). Through all the
stomas he acquires honour for him.
2. It amounts to the vira] He is honoured who is an eater of
food, the vira] is food^; he brings food unto him.
1 The Bchoma is: 0, 15, 17, 17, 21 |
27, 24, 44, 48, 24 1 33, 21; all in all,
300 stotriya-vorses, a number divisible l.)y ten (the viraj of ton syllables).
2 Cp. rv. 8. 4.
3. The rathantara and the brhat are both (applied); the bharga
(-saman) and the yasas(-saman) are both (applied) \ and both kinds of
stomas (arc applied): those of the (-handomas and those of the
prsthya-days “.
1 Cp. note 1 on XIX. 4.
2 The 0-, 15-, 1 7-, 21 *, 27* and 33-ver.sed .stomas are those of the prsthya
eix-day-period ; the 24-, 44- and 48-ver.sed ones are those of the Chandoina-days.
The prstha(laiKl)s
4. of Ihi.s (rite) are those of the Chandoma
(-day)sh The Chandomas are cattle*^; the prstha (-laud)s are food®;
successively, he brings unto him food (and) cattle. In that it (this
rite) comprises the Cliandomas. he reaches (l.e. becomes equal to) one
who performs the t welve-day(*rite).
t Seo the schoma in note 1 on § 2,
2 (^p, note 1 on 111. 8. 2.
8 Cp. XVI. 16. 8.
5. About this they remark :
‘
The stomas (of this rite), those
of the Chandoma(-day)s and those of the prsthya (six-day-period)
have different places h In that they are applied at one and the
same sacrifice, the Sacrificer may lose his firm support’^.
t Cp. XVI. 16. 9 ;
Uvara must be a misprint for Uvaro,
XIX. 8. 7.— XIX. 10. 6. 513
The agnistoma(-laud) is the twenty-one-versed one
6. the ;
twenty-one-fold stoma is a firm support^ they (the different stomas) ;
come^ to a firm support.
1 Cp. note 1 on ill 7. 2.
2 Instead of ahhyayanti, we expect rather a causative :
*
they bring him
unto
XIX. 10.
(The £ i r .s b stoma of A g ii i ; t li e winged o n e . )
^
1. This (the ekaha that now follows) is a winged stoma^.
1 The schema (see S 5) is : 9, >5, 17, 21, 27 |
33, 33, 27, 21, 17 15, 9; the
|
increasing and the decreasing numbers of .stotra-verses, with the two biggest
in the middle, are analogous to the wings of a bird.
2. It is the winged one (the bird)^ that is here deposited {i.e.
applied at this rite).
1 This refers, according to Sayana, to the sauparna saman, the chant of
Suparna, ‘
the eagle which (see the Arseyakalpa) is applied on the midday-
pavamana-laud.
3. The wingless one does not reach (is not equal to) the
winged one, but in that this winged one is deposited on a winged
one^, therefore, the winged ones (the birds) fly with their wings.
1 The thought is expressed somewhat unsatisfactorily. Did Sayana have
before him a reading yad esa paksy apakffini nidhlyate ?
4. Winged (and) luminous, he who knows this, frequents the
pure world (or regions).
5. On both sides are nine- versed (stomas) ;
the nine- versed
(stoma) is strength (and) priestly lustre’^ ;
he obtains strength (and)
priestly lustre.
1 Cp. VI. 1. 6.
6. Then, two fifteen-versed ones ;
the fifteen -versed (stoma) is
valour ^ ;
he obtains valour.
1 Cp. VI. 1. 8.
1 Cp. Arseyakalpa V. 4. b ;
Laty. IX, 4. 18-19; Nidanasutra VII. 9; Ap.
XXII. 12. 10; Katy. XXII. 10. 33-11. 2.
33
514 THE BE4HMANA OF TWENTY FIVE CHAPTERS.
7. Then, two seventeen-versed ones ;
the seventeen- versed
(stoma) is cattle ^
;
he obtains cattle
1 Cp. VI. 1. 10
8. Then, two twenty-one-versed ones ;
the twenty-one-versed
(stoma) is firm support ^
;
in the middle of the sacrifice he is firmly
supported.
1 Cp. note I on III 7. 2.
9. Then, two thrice nine-versed ones : the thrice-nine-versed
(stoma) is (equal to) these worlds ^ in these worlds he is firmly
established.
1 Cp. VI. 2. 3.
10. Then, two thirty-three-versed ones ;
the thirty-three-versed
(stoma) is the summits
1 Cp. III. 3. 2.
11. The highest among his people becomes he who knows this.
12. This (rite), forsooth, is tin; range of the ruddy one (the
sun). In that these two thirty -three- versed (stomas) are brought
^nto connection with each other in the middle, thereby, he ascends
the range of the ruddy oneb
1 Cp. XXIII. 10. 3.
13. Fire is largest in the middle therefore, these stomas are
so applied that the largest ones occupy the middle.
1 On this sentence probably rests the designation of this ekahu : agneh
stomdh.
14. He starts with the nine-\ersed (stoma) and concludes with the
nine-versed (stoma). The nine-versed (stoma) is breath ^ ; by breath
he begins, in breath he concludes.
1 The breath is three-fold, cp. III. G. 3. — Sayana’s interpretation of praih
and udeti is different hero but wrong ; it is given rightly at XX. I. G,
XIX. 11.
(The second stoma of Agni, the ‘^Light’.)
1. Now (the ekaha designated as) ‘
the Light
2. Its out-of-doors laud is nine-versed ;
its ajya(-laud)s are
XIX. 10 7.— XIX. 11. 8. 516
fifteen -versed ;
its midday‘pavainana(-laud) is twenty-four-versed : its
prstha(-laud)s are seventeen-versed.
3. The nine- versed (stoma) is the breath, the fifteen-versed is
the body
1 The body contains the nine vital airs and the navel (cp. VI. 8. II), the
two hands, the two feet, and the trunk that makes fifteen. ;
4. The gayatri is the mouth^, the seventeen- versed (stoma)
is food ^ ;
he, thereby, puts food in his (own) mouth.
1 Cp. VII 3. 7. —This refers to the raidday-pavamana which begins with
the gayatri and is followed by the prsthas on seventeen verses.
2 Cp. II. 7. 7.
5. He who knows this eats food, becomes an eater of food.
6. Througli the midday-pavamana(-laud) the Gods went to
the world of heavenh That the midday-pavamana(-laud) is twenty-
four-versed, is for rising to the world of heaven. The gayatri^ is
of twenty-four syllable.s, it is strength (and) priestly lustre, he
obtains strength (and) priestly lustre. The gayatri is breath, is
(a means of) procreation ;
out of the breath : the gayatri, he is
procreated.
1 Cp. VII. 4. 1.
2 With which this laud opens.
7. Both kinds of stomas (are applied), the even and the odd
ones ^
;
this is a copulation ;
by this copulation he is procreated.
The schema, according to Arseyakalpa, is: 9, 15, 9, 15, 15 24, 17, 15, 17,
1 |
17 I
This schema now is not in harmony with § 2, but, as compared
17, 21.
with § 10, two stomas are changed. The Nidanasiitra VII. 9 remarks trivrt- ;
pahcadaiav ajyaprHhem sampadva^ena kurmah (Sayana, on § 10, cites this passage
with faulty readings we apply on the ajya- and prstha(-laud)s a nine-versed
! )
:
‘
and a fifteen-versed stoma, for the purpose of (getting) the amount,’ i.e. in
order to get the amount as prescribed in § 10.
8. This metre ^ is winged; winged (and) luminous, he who
knows this, frequents the pure worlds
1 Is this the meaning of chandas’t Cp. XIX. 1. 3 note 1.
2 Cp. XIX. 10. 4.
516 9. THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Fire is largest in the middle ;
therefore, these stomas are
applied so that the largest ones occupy the middle^.
1 Cp. XJX. 10. 13. This statement doos not appear to fit in too well here.
10. When all the verses are summed up, one exceeds the
viraj ^ : he makes him (the Sacrificer) a sole ruler of food.
1 Cp. notes 1 and 2 on XIX. 3. 9.-- -All in all (cp note 1 on § 7), this
ekfiha comprises 191 verses, one more than a (plurality of the) virSj.
11. This agnistoma^ is a light. ‘He gains the luminous and
pure worlds who, knowing this, sacrifices with it.
1 The word is used apparently as: laud of Agni.
XIX. 12.
(The Rsabha or ‘bulT-ekaha.)^
1. Now (the one-day-rite called) ‘the bull’.
2. This stoma (sacrifice) is the bull (most excellent) of the
stomas. He who knows this comes to excellency.
3 He should perform it for a Noble ;
the bull is the lord of
cattle (cows), the Noble of men. He, forsooth, who is (a bull) be-
comes the lord.
4. A bull (most excellent) among his equals becomes he who
knows this.
5. It (this rite) has the sadovisiya(-saman) ^ in the midday-
pavamana(-laud) ;
through both the services he encompasses the
peasantry (vis) for him (for the Sacrificer)^: the peasantry will not
leave him.
1 Grnm. XIV. 1. 31, composed on SV. I. 5. 11, chanted on the brhati-part
of the midday-pavamana on this same verse. The uhagana does not contain
the sadovi^Iya on this (SV. II. 26 )
verse, because perhaps it could be taken
unaltered from the gramegeyagana (?).
- Because the name of the saman contains the word and this saman,
being applied in the middle, is now encompassed by the two other savanas.
' Cp. Jaim. br. 11. 87; Arseyakalpa V. 5. a; Laty. IX. 4. 20-21;
Nidanasutra \TT. 10; Baudh. XVIII. 40; Ap. XXII. 12. 11-12; KSty. XXII.
1. 3-5; Asv. IX. 7. 30; Saiikh. XIV. 23.
—
XIX. 11. 9. XIX. 13. 1. 517
6. There is the samanta(-8aman) ^
;
he makes the peasantry
adjacent {samania) to him : the peasantry will not leave him
1 Gram. TI. 1. 30, composed on SV. 1. 61 (SV. ed. Calcutta, vol. I, page
192), chanted immediately after the sadovi^iya on SV. IT. 26 (SV. ed. Calcutta,
vol. V, page 007).
7. The rathantara and the brhat are both (applied) ^ The
rathantara is the earth, the brhat is the sky. The brhat {i.e. the
sky) he obtains from thi§ world by chanting, (the earth) from
yonder world in both wdrlds he obtains a firm standing.
t The rathantara as first prstha-laud, the brhat on tho anustubh-part of
the arbhava-laud (§8).
2 Tho printed text brhad evaamdl lokad gayaty evamnsniat cannot be right;
instead of amusmdt read amusmdt, but perhaps something has fallen out. The
words, divided are: brhad a iva asmdt lokut gdyati, a iva etc.
8. The brhat is applied on the anustubh(-part of the arbhava-
pavamana-laud) ;
the anustubh is the end of the metres^, the brhat
is the end^ of the samans, the Noble is the end ^ of men; in the
end he, thereby, establishes the end. Therefore, he of the Nobles
who is left behind does not reach again the topmost point
1 Because perhaps it was created from the feet of Prajapati (VI. 1. 11).
2 The end means ‘ the highest
3 The purport is not clear. —
Whilst, according to the Araeyakalpa, the
schema for the Kauthumas is: 9, 15, 15, 15, 15 17, 17, 17, 17, 17 17. 21 | |
(precisely that of the normal agmstoma, with the exception of the midday-
pavamana which, instead of fifteen-versed, is here seventeen-versed), that
of the Jaiminlyas : 15, 15, 15, 15, 15 |
21, 15, 15, 15, 15 |
15, 15, is more typical
of this rsabha because itshows a highest point in the middle, the hump on the
shoulder of the bull. Similarly, Baudh, and 6ankh.
XIX. 13.
(The Gosa va. )^
1. The Vajapeya is (equal to) the Rajasuya and the Rajasuya
is the consecration of Varuna, but the Gosava is a sacrifice for
supremacy
1 Cp. with this § the Kath, and the TBr.
1 br. II. 113 (Auswahl no. 135); Arscyakalpa V. 5. b; Laty. IX.
Cp. Jaim.
4. Nidanasutra VII. 10; Kath. XXXVII. 6; TBr. IT. 7. 6; Baudh.
22-24;
XVIII. 7; Ap. XXII. 12. 17-13. 4; Katy, XXII. 11. 6-11; A4v. IX. 8. 12-
14; Sahkh. XIV. 15.
.:
518 THE BR4HIMANA OF TWENTY FIVE CHAPTERS.
2. The supremacy obtains he who knows this.
3. For the supremacy is Prajapati (and) the supremacy is the
most exalted Lord.
4 He who knows this reaches the state of a most exalted
Lord.
5. The rathantara and the brhat are both (applied) ;
for this
(pair) is (equal to) the supremacy^. To supremacy comes he who
knows this.
1 Agrees literally with TBr.
6. A myriad (of cow^ should be given) as sacrificial fee ;
for
that is (equal to) supremacy h To supremacy comes he who knows
thus.
I Agrees with TBr.
7. They consecrate him by (pouring) fresh milk (over him)
for that is (equal to) supremacy'. To supremacy comes he who
knows this.
1 Agrees with Kath.
8. His consecration takes place at the chanting of the brhat for
that is (equal to) supremacy. To supremacy comes he who knows
this,
1 This is the usual moment destined for a consecration : immediately after the
first prstha-laud and before the mahendra-graha (C H. § 201)
9. They consecrate him whilst he is sitting to the south of the
AhavanTya-fire on a not raised (not thrown up, place) ;
they (thereby)
consecrate him on the earth itself, nothing having been interposed'.
^ The wording of KaUi. and TBr. differs slightly.
10. It (this rite) is throughout thirty-six-versed. Thereby, it is
the Gosava h
I Bocau.se the brhati is of thirty-six syllables and the brhati is cattle (XVI
12. 0). — The Knth. runs : ’^attriin^ah stomo hhavatiy pa^ustomo va em, term gosavah.
—
XIX. 13. 2. XIX 15. 1. 519
XIX. 14.
(The M a r u t s t o m a .
)^
1. Now, the stoma (the sacrifice) of the Maruts, Through this
(rite), the Maruts throve inimitably. He who knows this thrives
inimitably.
In that the stomas (occur) troopwise \ thereby,
2. it is a stoma of
the Maruts; for the Maruts are troopwise.
1 Tho schema is: 9, 9. 9, 15, 15 j
15, 17, 17, 17, 21 |
21, 21, see §
4-7. Here
are four groups, the Maruts consist of seven groups.
3. This same (rite) he should perform for three persons (as
Sacrificers)
1 Laty. :
‘
friends or brothers, who wish to come to an agreement, should
perform the Marutstoma.’
4. In that there are three nine-versed lauds, they separately are
firmly established in priestly lustre
5. In that there are three fifteen-versed (lauds), they separately
are firmly established in valour.
6. In that there are three seventeen- versed (lauds), they separately
are firmly established in (the possession of) cattle.
7. In that there are three twenty-one-versed (lauds), they
separately are firmly established.
8. He who knows this is firmly established.
XIX. 16.
(The i 11 d r a g n y o h k u 1 a y a )‘^
1. Now (the ekaha designated as) ^
the case (nest) of Indra and
Agni.’ It may be performed by one who is desirous of (obtaining)
offspring or cattle. ‘
Nest ’
is offspring ;
‘
nest ' is cattle ;
‘
nest ’
is
dwelling. He becomes a ‘
nest.’
1 This ekaha is found only in the Kauthuma-text and in those sources that
depend on it (Arseyakalpa V. 5. c, Laly. IX. 4. 25-27). It is only tho Manustoma
of Baudh. XVIII. 42 that has precisely the same schema as this Marutstoma.
2 Cp. Jaim. br. II. 132, 133; Arseyakalpa V. 6. d; Laty. IX. 4. 28-32; Baudh.
XVIII. 35; Ap. XXII. 13. 10-11; Katy. XXII. 11. 13-22; Aiv. IX. 7. 29; 6ahkh.
XIV. 29.
520 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. This same rite he may perform for two persons (as Sacrificers).
3. In that there are six nine-versed lauds, these two are
separately firmly established in priestly lustre. In that there are two
fifteen -versed (lauds), they are separately established in valour. In
that there are two seventeen-versed (lauds), they are separately
established in cattle. In that there are two twenty-one-versed (lauds),
they are separately firmly established ^ He who knows this is firmly
established
J The schema, then, is: 9, 9, 9, 9, 9 |
9, 15, 15, 17, 17 |
21, 21.
2 According to the JaiminTyas, this ekaha was performed by Indra and Agni
together, in order that they might reach the excellency amongst all the other
deities that The rite here consists of nine- and fifteen -versed
were equal to them.
lauds, which are used alternately. Through the trivrt, Agni reached excellency ;
through the paficada4a, Tndra reached it. So it may be performed by a Brahmin
and a Noble together.
XIX. 16.
(The Indrastoma.)^
1. Now, the fifteen-versed ‘stoma’ of Indra; an ukthya-rite.
2. Through this (rite), Indra surpassed the other deities. He
who knows this surpasses the other people.
3. It should be performed for a Noble.
4. It is throughout fifteen- versed ;
the fifteen- versed (stoma) is
vigour (and) strength ;
he makes him thrive through vigour (and)
strength.
5. It is performed on (verses) addressed to Indra ; he makes him
thrive through valour (and) strength.
6. It is an ukthya-rite ;
the uktha(laud)s are cattle, they are the
peasantry ;
ho (thus) attaches to him the peasantry, the cattle. The
peasantry will not leave him.
7. There are fifteen fifteen- versed lauds ;
the fifteen- versed (stoma)
is vigour (and) valour ;
successively, he brings into him vigour (and)
valour.
1 11. 139, 140; Arsoyakalpa V. 6; Laty. IX. 4. 29; Nidanasutra
Cp. Jairn. br.
YU. 10; Baudh. XVIIT. 14; Ap. XXIT. 10. 3 13.8-9; 27.13-21; Katy. XXII. :
11. 16 -17; A4v. TX. 7. 26-27; 6ahkh. XIV. 68. This ekaha is equally designated
as Tndrastut.
— )
XIX, 15. 2. XIX. 1 8. 2. 521
XIX. 17.
(The stoma of I n d r a and A g n i .
)^
1. Now, the ‘stoma’ of Indra and Agni. Through this rite,
Indra and Agni surpassed the other deities. He who knows this
surpasses the other people.
2. It is (alternatively) nine- and fifteen- versed.
3. The nine-versed (stoma) is priesthood \ the fifteen-versed is
nobility h He who knows this, becomes a shining-out amongst the
priesthood and the nobility.
1 Cp. VI. 1. G and 8.
4. A king and his chaplain should perform this rite.
5. It amounts to the gayatri and to the jagati b
^ The schema beinj^ : a, 15, 9, 15, 9 | 15, 9, 15, 9, 15 |
9, 15, th(3r0 are all in
141 144
all 64 + 90=144 verses : -^=0 gayatns, -7^=3 jagatis.
4S
6. Through the gayatri, the Brahmin obtains the priestly lustre ;
through the jagati, the king enters the peasantry.
7. One who is desirous of (obtaining) a chaplainship may
perform (it).
8. Brhaspati desired :
‘
May T obtain the chaplainship among
the Gods.’ He performed tliis (rite) ;
he obtained the chaplainship
among the Gods. He who knows this obtains a chaplainship.
XIX 18.
(The first V i
g h a n a .
“
1. Now, the Vighana.
2. Indra desired :
‘
May I drive away my evil adversary.’
1 Only given by the Kauthumas and those who follow their authority Arseya- :
kalpa V. 7. a; Laty, IX. 4. 30-32; Nidanasutra VII. 10; Ap. XXII. 13. 10-11 ;
Katy XXII. 11. 18-22.
2 Cp. Jaim. br. II. 141. 145 (Auswahl No. 141); Arseyakalpa V. 7. b; Laty.
IX. 4.33-35; Nidanasutra VII. 11; TBr. II. 7. 18; Baudh XVIII. 30; Ap.
XXII. 13. 12; Katy. XXII. 11. 23-26; A4v. IX. 7. 32-33; Sahkh. XIV. 39.
8--10. The Kauthumas only and Katy. acknowledge two Vighanas, but cp.
note on khanda 19.
-
522 THE brIhmana of twenty five chapters.
He saw this Vighana and drove away his evil adversary. He who
knows this, drives away {vihate) his evil adversary.
3. In that there is the nine-versed (stoma), he retains his
vital principles (his pranas). In that there is the twelve-versed
(stoma), he (obtains) the year. In that there is the fifteen- versed
(stoma), (he obtains) strength. In that there is the seventeen- versed
(stoma), (he obtains) food. In that there is the twenty-one-versed
(stoma), (he obtains) a firm footing. In that there is the nineteen
versed (stoma), (he obtains) progeniture. In that there is the twenty
four-versed (stoma), (he obtains) priestly lustre. In that there is
the twenty -seven -versed (stoma), he hurls a thunderbolt on his
ad versa ryh
^ According to the Arseyokalpa, the schema is: 9, 9, 12, 12, 15 [
17, 21
19, 24, 24 1
27, 27. The navada&a stoma occurs nowhere else; it is not even
mentioned in Chapter II.
4. One who is desirous- of (obtaining) cattle should perform
it. It amounts to the brhatih The brhati is cattle^ : he obtains,
cattle.
1 All in all, there are 216 verses, this number, being divided by 36 (the
brhati is of 36 syllables), is equal to 6 (brhatls).
2 Cp. XVI. 12. 9,
5. These (verses) amount to six brhatis ; the year is (equal to)
six seasons ; in the course of the year (after the lapse of a year)
cattle is born^. Having reached it, he obtains it.
1 Cp. XIX. 5. 5.
XIX. 19.
(The second Vighana.)'
1. Indra was persecuted by ungodly illusions. He resorted to
Prajapati. He gave him that Vighana; by means of it he (Indra)
drove away all his enemies Because he drove them away (vihan),
hence the name Vighana.
2. He who, knowing this, performs the Vighana, he who per-
forms it for one who knows it drives away all his enemies.
I The text of Pane. br. contains nothing which would, objectively, give us
the right to regard this as a special ek«ha. However, all the other Kauthuma-texts
and Katy. admit a second Vighana.
s — r )
XIX. 18. 3. XX. 1. 3. 523
3. One who is desirous of (obtaining) cattle should perforin
(it) The brhati is cattle^ he : is firmly established in (the possession
of) cattle.
1 Cp. XIX. 18. 4.
Twentieth Chapter
The Chapters XX, XXI and XXII describe the Ahinas (com-
prising likewise the Atiratras, Laty. IX 5. 0) or soma-rites of more
than one day and less than thirteen days. The Atiratras, ‘over-
night-rites.’ are treated XX. 1-10
XX. 1.
(The J y o t i t o m a - a t i a t r a .
^
1. The out-of-doors-laud is nine- versed ;
the ajya(-laud)8 are
fifteen-versed ;
the midday-pavamana(-laud) is fifteen-versed ;
the
pr 3 tha( laud)s are seventeen ver.sed ;
the arbhava( pavamana-laud)
is seven teen- versed ;
the agnistoma(-laud) is twenty-one- versed ^ ;
likewise, are the uktha(-laud)s ;
the night( rite) is fifteen-versed;
the twilight(-laud) is nine-versed.
1 This is the normal agniftoma jyofcistoma to which are added the three
ukthastotras (cp. Arseyakalpa, Anhang 2), the night-rounds (ib. Anhang 3) and the
Sandhistotra (ib.).
2. A jyotistoma-over-night rite should be performed by him who
wishes prosperity This rite is a '
stepping -on ’
amongst the stomas ^
(the sacrifices of soma) ;
(it serves) for stepping-on ;
for in the stepping-
on (part) of the sacrifice he is prosperous.
1 Cp. II. 0. 3.
3. This (rite) is an agnistoma^ it is an ukthya- it is an ; ;
over-night rite. Through the agnis^ma, the Gods conquered this
(earthly) world ; through the ukthas, the intermediate region ;
through
the nigh t( -rite), yonder world, and through day and night they
went near (took possession of these worlds).
1 By its first twelve lauds.
2 By its first fifteen lauds.
^ Cp. Ar-jeyakalpa VI. 1. a; Nidanasiltra VI IT. 1.
;
524 THE BRIHMANA OF TWENTY FIVE CHAPTERS.
4. Some (dawns) shine forth thitherward, others hitherward^.
That one shines forth hitherward which shines forth through
the asvina(*sastra)^. He makes the dawns shine forth for him
hitherward directed.
1 The tliought simply seoms to be that for some people the dawn *
shines
away,’ viz.^ for those who die, but that it again and again returns for those who
do not lose life.
2 Which is recited at day^break.
5. When all (the stotra- verses) are summed up, two exceed the
virajh This is a viraj with (two) milking breasts. He milks {i.e,
he gets) out of it (the fulfilling of) what wish he has.
1 To the number of verses of the normal agnistoma are to be added : of
the three uktha-lauds (ad 17): <»3 verses, of the twelve night-rounds (ratfipa-
ryayas) (ad lo) : 180, and of the sandhistotra ; 9. Tn all: 190 03 -|- 180 -t 9=
442; two more than 440, a number divisible by ten (the viraj).
6. He starts with the nine-versed (stoma), he concludes with
the nine- versed (stoma). The nine- versed (stoma) is l)reath ; by
breath ho begins, in breath he concludes^.
1 Cp. XTX. 10. 14.
XX. 2.
(The o Ve r - 11 i
gh t rite with all the stomas.)^
1. The out-of-doors-laud is nine- versed : the ajya(-laud)s are
fifteen- versed ;
the midday-pavamana(-laud) is seventeen-versed
the prstha-(laud)s are twenty one-versed ;
the arbhava (
pavamana-
laud) is twenty -seven- versed ;
the agnistoma(-laud ) is thirty-threc-
versed ;
the uktha(-laud)s are descending (in number of verses)^:
the first is twenty -seven- versed, the (last) two, as also the sodasin
(-laud), aie twenty-one-versed; the night (-rite) is fifteen-versed;
the twiliglit (-laud) is nine-versed
1 Wliilst, normally, the uktlias arc all twenty-one-versed, cp. VIII. 10, 1.
2 The 9-, 1.*)-, 17-, 21-, 27- and 33-versed stomas are considered as ‘all
the stomas.’
2. He who wishes to prosper should perform the over-night-
rite that contains all the stomas, for reaching all, for gaining
all. By this (rite), he reaches all; be gains all.
1 Cp. Ar.seyakalpa VI. 1. b, Nidanaautra VIII. 2; TS. VII. 1. 3.
—
3. XX. 1. 4. XX. 2 5. 525
In that the out-of-doors-laud is nine- versed, thereby, he
reaches the nine- versed stoma (and) the gav«itri-metre In that
the a]ya(-laud)s are fifteen- versed, thereby, ho reaches the fifteen'
versed stoma (and) the tristiihh-metre In that the midday-
pavamana(-laud) is seveiiteen-versed, thereby, he reaches the
seventeen-versod stoma (and) the jagatl-metrc h In that the prstba
(-laud)s are twenty-one- versed, thereby, he reaches the twenty-one-
versed stoma (and) the aniistubh metre In that the arbhava
(-pavamana laud) is twenty-seven versed, thereby, he reaches the
twenty seven-versed stoma (and) the pahkti-metre. In that the agni-
stoma(daud) is thirty-three-versed, thereby, ho roaches the thirty-
three-versed stoma and the virlij-metre. l\\ that the nsnih and
kakubh are ap])lie(r*^, tliereby, he readies the iisnih and the kakubh.
In that the twiliglit(-laud) is chanted on hrhati(-verse)s thereby,
he roaches tlio brhatl. In that the asvina(-sastr<i) is recited, thereby,
he reaches through tliis (rite) all, he gains all.
1 Cp. vr. 1. (), 8, 10. 11.
2 the uivtha-stotras.
3 Viz. on SV. ir. 90 101 (see IX. 1. 28, note 1).
4. Bv the thirty-throe-versed (stoma), tlie sacrifice is curved
thitherwards^. Idle Adhvaryii counterbalances^ this is the sequel,
through the set of eleven victims'^; there arc eleven ropes (for
binding the victims), eleven victims, eleven sacrificial posts. There-
by, he firmly establishes tiio thirty-three- versed (stomal in the
Ihirty-three-fold (number).
1 This seems to mean that up to the agnistoma-laud (§1) the stomas in-
crease regularly but, then, a deviation, a curving takes place (schema: 9, 15,
15, 15, 15 I
17, 21, 21, 21, 21 |
27, 2.3, 27, 21, 21, etc.). This is now counter-
balanced through tho set of eleven victims, a sacrifico that ideally likewise
consists of thirty- three.
2 On pratyudyacchati cp. XIV. 1. 10.
3 According to Kath. XXIX. 10; 180 9 (on which passage Ap. XIV. 7.
19-21 is based), the sacrifice of a peculiar set of eleven victims ought to be
combined with an ahTna-rite.
5. By this counterbalanced night( rite), whatever he wishes,
(the fulfilment of) that wish he gets. He who knows this gets (the
fulfilment of) whatever wish he has.
;
:;
52G THE BR4HMANA OF TWENTY FIVE CHAPTERS.
XX. 3
(The Aptoryama.)^
1. The out-of-doors-laud is nine- versed ; the ajya(-]aud)s are
fifteen-versed ;
the midday-pavama.na(-laud) is seventeeii-versed
the prstha(-laud ^vhich runs parallel to the sastra) of the Hotr is
twenty-one-versed ;
the otlier prstha(-lauds) are the Chandomas (viz.
of the 7th~9th day of the ten-day-rite; resp. 24-, 44- and 48-versed)
the nrbhava(-pavamana-laud) is twenty-seven-versed ;
the agni-
stoma(-laud) is thirty-three-versed ;
the uktha (-laud)s are descending:
the first is twenty-seven-versed ;
then, follows a twenty-one versed
then, a seventeen-versed ;
the sodasin(-laud) is twenty-one-versed ;
the night(-rite) is fifteen-versed; the twilight (
laud) is nine versed ;
tiie first extra-laud is nine versed ;
then, follows a fifteen versed :
then, a seventeen-versed, and, then, a twenty-one-versed.
2. Prajapati created the (domestic) animals (the cattle, the
cows). Those, being created, left him. Through the agnistoma, he
did not reach them, nor through the uktha(-land)s, nor through the
sodasin, nor through the night (-rite), nor through the twilight(-laud),
nor through the asvina (-sastra). In regard to them, he said to Agni
*
Try thou to reach these for me’. Agni was not able to reach
them through (the first extra-laud:) the nine-versed stoma, the
jarabodhiya-(-saman)h He said about them to Indra : ‘Try thou
bo reach these for mo’. Indra was not able to reach them through
[tlie second extra-laud:) the fifteen-versed stoma, the satrasahlya
(-saman)^. He said about them to the Allgods: ‘Try ye to reach
these for me’. The Allgods were not able to reach them through
(the third extra-laud:) the seventeen versed stoma, the margiyava
(-Sclman)^. He said about them to Visnu : ‘Try thou to reach
these for me ’. Visnu reached them, through (the fourth extra
laud) the twenty-one-versed stoma, through the varavantiya
(-saman)^. he restrained them (from passing away farther
avarayata): with the verse: ‘Here did Visnu stride he strode®.
1 Cp. Arseyakalpa VI. 1. c; Laty. IX. 6. 12-24; Nidanasutra VIll. 2;
KSty. XXIII. 1. 19; Ap. XXII. 13. 19 (and cp. XIV. 4. 12-16). Jaim br. II.
110-112; TBr. II. 7. 14; Baudh. XVIII. U; A4v. IX. 11; Sankh. XV. 5-8.
Some of these sources reckon the Aptoryama amongst the ekahas.
;
XX. 3. 1. — XX. 3. 5 527
1 Oram. I. 1. 26, composed on SV. I. 15=SV. II. 1013-1015; it is idantam, see
SV. ed. Calcutta, vol. I, page 117.
2 Gram. V. 1 27, composed on SV. I. 170 = SV. II. 902-994; it is hd-i-
kdrdntam, see SV. ed. Calcutta, vol. I, page 387.
3 Gram. TIT. 2. 1, composed on SV. I. 115=SV. II. 1016-1018; it is nidhanavat,
see SV. ed. Calcutta, vol. I, page 289.
Gram. J. 1. 30, composed on SV. I. 17, chanted on SV. IT. 1019-1021 (idam
vimur vicakrame) it is svaram (?), see SV^. ed. Calcutta vol. f, page 121.
5 It is striking that the verses on which, according to the Arseyakalpa, the
last saman is chanted (cp. noto 4) are afterwards mentioned expressly by the
author of the Brahmana as accompanying an act of Visnu, for which there seemed
to be small reason.
® The whole passage agrees closely with Taitt. br. IT. 7. 14, 1-2, where,
however, the samans are not mentioned, with the exception of the varavantiya
at the end.*—'Further,draw the reader’s attention to a liighly interesting passage
I
in the Jaiminiya-brahmana wherewe And a view attributed to Tniidya (comp.
Introduction, Chapter HI. b) which in many respects agrees with our passage;
see my paper, ‘Over en uit hot Jaiminiya-brahmana’ in Verslagen en Mededeelin-
gen der Kon. Akad van Wetenschappen te Amsterdam, 4'’-reeks, dl. X, page 26.
One most noteworthy divergences is that whereas
of the in Pane. br. the Vi4ve
devas with the marglyavasaman are mentioned, the Jaira. br. has instead of them
imnnm devam with the .same saman, and this is the saman that equally in our
text (XIV. 9, 12) IS brought into connection with Rudra.
3. He from whom the cattle continually slips away should
perform this (rite)
1 The text agrees witli Tbr l.c.
4. When the Gods, by means of this (rite), had conquered (all)
that they had to conquer, they obtained (the fulfilment of) whatever
wish they fostered. Whatever wish he has, (the fulfilment of) that he
reaches by this (rite)
1 The text agrees again with Tbr.
5. Hence the designation Aptoryamah
tThe Tbr. has the same. The etymological connection concerns only the
first half of the word aptu which here is derived from dpnoti. The Jaim. br. gives
a similar etymon Prajapati created the animals (the cattle). These, being
: ‘
ereated, left him. Ho sought to restrain them {avivarayimtn) through the
agnistoma, but they passed beyond it thereupon, through the soda^in, but they ;
passed beyond it also; he stopped them on all sides (parydyamat) through the
rounds, hence their name parydya. He encompassed them through the ^vina
<-stotra and -^astra, dSvinena kratund). Of them, as they were encompassed, the
;
628 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
small animals escaped, just as the small fishes escape through the meshes of the
not [yatha kmdra maisya akf^y aksy atislyerann evam eva ye ksudrah panava urns te
HUeduh; tho MS. has U^em.9, Baudh XVIII. 15; .300. 1).
cp. In regard to them,
he wished: ‘
May I reach them ami attach them to myself.’ {d p t v nindn fitman
y a c cheyain).saw these four lauds which follow after the night (-rite) he
lie ;
lauded with them, reached them by means of those and attached them to himself
hence tho name Aptoryama. But also because he continued lengthening out the
‘ ’
soma drop-wise {aptmah)^ thoretoro, it is called Aptoryama.’ Similarly, *
Baudhayana derives tho word from aplu and ydma ; aptor vd ayam atyareci, tasya
ko ydma iti. On aptu cp. also IX. 0 0 About the peculiar rite of garbhakara —
{i.e. chanting the ajya- and prsthastotres in such a manner that each of them
is enclosed in another sarnan) which is known from the ISfitras only, nothing is said
in tho Brahmanas, but probably some Bahvrca-brahmana has mentioned it,
cp. Nidanasiitra : evarli hi ,<‘asvad bdhvrcd adhiyate : garhhavanti pr^ihdni hhavanty
aploryumasya, tcini garbhakurath sanisel, pasavo vai prHhum, yad garhhavanti
hhavantl prajananenaina pa4nnt samardh-iyantVl. Ma^aka, in his Arseyakalpa
VI. l.c, acknowlcdgi'H the gaibhakurct, see Anhang no. 3S, 31).
XX, 4.
(
T h e N a V a a a p t a cl a s a - a t i r a t r a .
)
^
1. The ('mt-of-cloors-land is nine* versed : the Hotr^s ajya (-laud)
(I p, the first ajya) is fifteen-vor.sed ;
(then, follow) nine sevcnteen-
versed lauds; the agnistoma (-laud) and the iiktha-Iauds are twenty-
one-versed; tlie night (-rite) is fifteen-versed; the twilight-laud is
nine-versed
1 The scliema, then, is :
9, 15, 17, 17, 17 I
17, 17, 17, 17, 17 |
17, 21, 21, 21, 21 |
15, 9.
2. The over-night-rite with nine seventeon-verRed (lauds) should
be performed by one who is desirous of (oblainino) progeny. There
are nine vital airs ^
;
the soventeen-versed (stoma) is Prajapati^: out of
his vital principles, out of Prfijapati, thereby, progeny is born (unto
him).
1 Cp. IV. .5. 21, Vir. 7. 6.
2 Or: ‘
Prajapati is seventoon-fold ’
;
cp. II. 10. 0.
3. He shifts the kakubh to the fore-part i
; the kakubh is man 2;
it is he (man) that, as a foetus, is conceived in the middle".
* Cp. Arseyakalpa VI. 1. d; Nidanasutra VIII. 2.
—
XX. 4. 1. XX. 5. 2. 529
1 Cp. XVI. 11. 5.
2 Cp. XVIT. 11. 7.
3 Cp. XIX. 3. 4.
4. Oa this (kakubh-verse) the sakamasva^ (is chanted).
^Oram. V. 2. 19, composed on SV. I. 193, chanted on SV. TI. 42-43. As
is proved by the uhagana, the dhurum sCikaynasva is intended SV. od. Calcutta, :
vol. 1, page 420.
5. Prajapati created the creatures; these did not procreate them-
selves. He saw this saman ;
changing himself into a liorse, he sniffed
at them (then) tliey procreated themselves. This saman is a (means
of) procreation
lA caHe of the ‘sniff kiss’ ; cp. VII. 10. 15 and Hopkins, in Journal of the
Amer. Or. Society, vol. XXVITI, page 120 sqq.
2 Reid id na prdjdijanta and prnjananain.
6. He who knows this procreates himself and is multiplied.
7. At the place of the kakubh he applies the dvipada-verse ^
;
he
causes the foetus that was conceived in the middle, to be born.
ISoo note 2 on XVI. 11. 10.
8. It is an over-night rite ;
young ones (children and calves),
forsooth, are born after day and night (each day) ;
after day and night
he is procreated in view of progeny and cattle.
XX. 5.
(The Visuvat-over night-rite - .)^
1. The out-of-doors laud is nine- versed ;
the ajya(-laud)s are
fifteen- versed ;
the midday pavamana(-laud) is fifteen- versed ;
the
prstha(-laud)s are seventeen-versed the arbhava (-pavamana-laud) is ;
seventeen- versed the agnistoma (-laud) is twenty-one- versed; the uktha
;
(-laud)s are seventeen versed ;
the night(-rite) is fi f teen- versed ;
the
twilight(-laud) is nine-versed.
2. A Visu vat-over-night-rite he should perform for an eldest son
born of an eldest wife. This is amongst the stomas (sacrifices), one that
has a middle point. He becomes one who is in the middle
1 Cp, Arseyakalpa VI, 1. e.
34
630 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
1 The twenty-orie-versed stoma is (nearly) in the middle, preceded in increasing
numbers by the same stomas and followed in decreasing numbers by the same
stomas. So he who practises it will get into the midst of all the others, who will
serve him.
3. In that there is one twenty -one- versed (stoma), — the sun,
forsooth, is the twenty-first of this (universe) : twelve are the months,
five the seasons, three the worlds ;
yonder sun is the twenty-first^--
he makes him reach the full measure of the sun.
1 Cp. IV. 6. 3-4.
4. This (sun), forsooth, rises; no other light, forsooth, rises
against it.
5. No one amongst his (people) rises against him who knows this.
XX. 6.
(The ‘cow'-over-night-rite.)
la. The out-of-doors-laud is fifteen-versed; the ajya (-laud)s are
nine- versed ;
the midday-service is seventeen- versed ;
the afternoon-
service and the uktha(-laud)s are twenty-one-versed ^
;
the night
(-laud) is fifteen- versed ;
the twilight(-laud) is nine- versed.
I Cp. XVI, 2. 7 (go-ekaha).
16, The gostoma, as over-night rite, should be performed for one
who has a rival (whom he wishes to conquer).
l c. By means of the go(stoma), the Gods expelled the Asuras from
these worlds^; through the night(‘rite), they vanquished them for
good and all.
iCp. XVI. 2. 2.
l d. Having expelled his rival from these worlds, he vanquishes
him for good and all by the night(-rite).
XX. 7.
(The ‘life'-over-night-rite.)
la. The out-of-doors-laud is nine- versed ;
the ajya(-laud)s are
fifteen-versed ;
the midday-service is seven teen -versed ;
the afternoon-
service^ and the uktha(-laud)8 are twenty-one-versed; the night
( laud) is fifteen-versed ;
the twilight (-laud) is nine-versed.
1 Cp. note I on XVI. 3. 4.
XX. 5. 3.-~xx. 9. la. 631
16. The ayustoma, as over-night-rite, should be performed by one
who is desirous of (reaching) the world of heaven h
iCp. XVI. 3. 3.
l c. The chants go upward, to prevent a falling down
1 Cp. ib. 4.
l d. In that it is an over-night-rite, he goes to the world of heaven
by means of day and night.
XX. 8.
(The Abhijit as over night-rite.) -
la. The out-of-doors-laud is nine-versed ;
the Hotr’s (or first)
ajya(-laud) is fifteen-versed ;
the Maitravaruna’s (or second) (ajya-
laud) is seventeen- versed; the Brahmanacchanisiii's (or third) (ajya-laud)
is fifteen-versed ;
the Acchavaka’s (or fourth) (ajya-laud) is seventeen-
versed ;
the midday-pavamana(-laud) is twenty-one-versed; the
Hotr’s (or first) prstha(-laud) is seventeeii-versed ;
the Maitravaruna's
(or second) (prstha-laud) is twenty-one- versed ;
the Brahmanaccham-
siii’s (or third) (prstha-laud) is twenty -seven- versed ;
the Acchavaka’s
(or fourth) (prstha-laud) is twenty -one versed ;
the arbhava(-pavamana-
laud) is twenty -seven- versed ;
the agni8toma(-laud) is thirty-three-
versed ^
;
the uktha(-laud)s are descending : the first is twenty-seven-
versed, the next two, as also the sodasin(-laud), are twenty-one-versed
each ;
the night(-laud) is fifteen-versed ;
the twilight(-laud) is nine-
versed.
iCp. XVI. 4. 12 and note I.
16. The Abhijit, as an over-night-rite, should be performed by
one who has a rival (whom he wishes to vanquish).
Ic. By means Gods took these worlds from the
of the Abhijit, the
Asuras, and, by means of they vanquished them
the night (-rite),
for good and all. Having taken from his rival these worlds by means
of the Abhijit, he vanquishes him for good and all by the night(-rite).
XX. 9.
(The Visvajit as over-night-rite.)
la. The out-of-doors-laud is nine-versed ;
the Hotr’s ajya(-laud)
is fifteen-versed ;
the Maitravaruna’s (ajya-laud) is seventeen-versed ;
the Brahmanacchamsin’s (ajya-laud) is twenty -one- versed ;
the Accha-
5!^2 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
vnka’s (ajya-laiid) is fiffceon-versod ;
the midday-pavaniana(-laud) is
seventeen- versed ; the Hotr’s prstha(-laud) is tvvcnty-one-versed ;
the
Maitravaruna/s (prst ha-laud) is twenty-seven-versed ;
the Braliniana-
cchamsiu's (prstha-laud) is seventeen versed; the Acchav.aka’s (prstha-
laiid) is twenty-one versed ;
the arbhava(-pavamana-laiid) is twenty
seven-versed; the agnistonia(-laud) is thirty-three-versed ^
;
the
uktha(-laud)s are descending: the first is twenty-seven-versed . the next
two ones and the sodasin are twenty-one- versed ;
the night (-laud) is
fifteen- versed ;
the twilight( laud) is nine-versed.
I Cp. XVI. 4. 13, noto 1.
\h. The Visvajit. as an over-night-rite, should he performed hv
one who is desirous of (obtaining) cattle
2 Tlie Nabhancdistha(-hymn) is seed, the Valakhilya (-verses)
are cattle. In that the Nfihhanedistha(-hymn) is recited first and,
afterwards (are recited) the Valakhilya(-verses), therefore, cattle is
born from seed. Ife shapes their forms, in that there is the (hymn) of
Vpsakapi; he gets a firm support in the seasons, in that there is the
E V ay a m a r u t (- hy mn )
h
I Tho*^e hymns and versos arc tlio ernbelliehmonts (Mlpam) that are applied at
the midday -sorvico of the ViAvajit (see Kaus. br. XXV. 12, beg.). The Nabhane-
distba is RS. X, 01, 02 ;
the Vjilakhilyas are RS. VI II. 40~59 ; the Vrsnkapi-bymn is
RS. X. 80; the Evayamariii is RS, V. 87. -For the equations cp. Ait. br. V. 15. 3;
yadi nUbhanedinham {antariynt) veto ^^ymitariyad ;
yadi talaJehiiyah, prunan
asyantariyad ;
yadi vrsahipimj atmanam asyantariyad ; yady evayuwarutam,
pratisthaya enarn cyavnyet,
XX. 10.
(Four over-nigh b-rites, each of which contains
lauds of the same number of verses:
Ekastoma’s)
la. A nine-versed over-night-rite should he performed by him
who is desirous of (obtaining) priestly lustre ; the nine-versed (stoma)
is splendour (and) priestly lustre ;
he obtains splendour (and) priestly
lustre, he is firmly established in (the possession of) splendour (and)
priestly lustre.
\b. A fifteen- versed over-night rite should be performed by him
who is desirous of (obtaining) vigour; the fifteen-versed (stoma) is
— .
XX. 9. 16. XX. 1]. 3. 533
vigour (and) strength ;
he obtains vigour (and) strength ;
he is firmly
established in vigour (and) strength.
l c. A seven teen- versed over-night-rite should be performed by
him who is desirous of (obtaining) food ^
;
the seven teen -versed (stoma)
is food ;
he obtains food.
1 Cp. note 1 on TI. 7. 7.
l d, A twenty-one- versed over-night -rite should be performed by
him, who is desirous of (getting) a firm support ;
the twenty-one-versed
(stoma) is a firm support ‘
;
in that it is an over-night-rite, he is firmly
supported in day and night.
1 Cp. 111. 7. 2.
XX. 11.
(First t wo - d a y - r i t e )^
1. The first day is a jyotistoma-agnistoina, the last an over-night-
rite containing all the stomas b
1 Cp. note 2 0 !» XX. 2, 1.
2. Of this (last day), the out-of-doors-laud is twenty-four-versed ;
the a]ya(-laud)s are fifteen-versed ; the midday-pavamana(-laud) is
seventeen-versed ;
the prstha(-land)s are twenty-one-versed ; the
arbhava(-pavamana-laud) is twenty-seven-versed : the agnistoma(-laud)
is thirty-three- versed : the uktha(-laud)s are descending : twenty-seven-
versed is the first, then, comes a twenty-oiic-versed, then a seventeen-
versed •
the so(lasiii(-laud) is twenty -one- versed ;
the night(-laud) is
fifteen-versed; the twilight(-laud) is nine-versed.
3. The Angirases went to the world of heaven. Two of them,
the Angirases Havismat and Haviskrt, were left behind b They arrived
(at the spot) whence the Angirases had gone to the world of heaven.
They practised austerities and saw these two samans^. By means of
these, they accomplished a two-day-rite and, thereby, went to the world
of heaven.
1 Why they were left behind is set forth in the Jaim. hr.
2 The havismata-saman, gram. IV. 1. 19, composed on SV. I. 138, chanted on
the second day at the beginning of the inidday-pavamana on SV. II. 39-41
1 Cp Jaim. hr. 11. 23.1-237 (Auswahl No 197. o); TS VIT. I. 4; Ari|»eyakalpa
VI. 2 d; Nidanasiltra VIII. 3-4; Baudh. XVI. 24; Ap. XXII. 14. 18-19.
; ; .
634 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 1 3 1111
(svadiHhaya) it is nidhanavat : havismate 2 3 4 5, see SV. ed. Calcutta, vol. 1,
p«g© 328. The haviskrta-saman, gram. IV. 1. 20, composed on SV. 1. 138, chanted
on the first day at the beginning of the arbhava-pavamana on SV. IT. 105-107
2.131111
{asya pratndm) it is nidhanavat : havMrte 2 3 4 5, see SV. od. Calcutta, loc. ciL
Cp. Nidanasutra VIIT. 4: aihaile hdvismatahdviskrte ; havishrtarp purvaaydhna
arbhavacaram ftthanapannam bhavali dvitiyaathdnam ca, hdviamatam uttarasya
mddhyandine.
4 He who, (although) being righteous, is left, as it were, behind,
should perform this (rite). He reaches the advantage of those who
precede him; for those two (who had been left behind) reached the
Angiraaes
I
Cp. XVI. 14. 2.
5. He who is desirous of (obtaining) progeny should perform (it).
For the progeny is that second (day) h
1 Cp. Jaim. br. : dtmd vai purvam ahah prajottaram, utmanarn eva purvenahna
samskurute prajmn nttarena,
6a. He who is desirous of (reaching the world of) heaven should
perform (it), for from the second world the next world (heaven) must
be approached.
6/;. ‘Of difficult accomplishing^ is the two-day-rite’, they say:
‘if® the first day is an agnistoma, they omit the ukthya^: if it is an
ukthya(-rite), they omit the agnistoma’
1 duradho (so a Leyden MS. and the Diet, of St. Petersburgh) ; the printed
text and Sayana read dnradho. The parallel -passage of the Jaim. br. runs:
sadueaaja (read perhaps ‘rather difficult to get ready’) iva ha khalu va
eaa yajhakratiir yad dvirdtrah
2 Read probably yady instead of yad.
3 The ukthya-part of the day (?).
^ Because then w© would have two ukthya-days.
7. In that the first day is a jyoti(stoma) as ukthva-rite, they do
not omit the agnistoma nor the uktha(daud)s
1 Cp. XX. 1. .3.
8. About this, they (the Theologians) say : ‘The agnistoma is the
measure of the sacrifice^. In that the first day is an agnistoma, he
does not exceed the measure of the sacrifice, and after the uktha(-laud)s
—
XX. 11. 4. XX. 12. 1. 535
of the next day they undertake the night(-rite), thereby, the uktha
(-laud)8 are not passed over’^.
1 9. As it is the prakrli of all sacrifices of soma.
2 The conclusion, thon, is that the first day *nay equally well be an agni-
stoma, and so has it the Arseyakalpa.
The out of'doors'laud of the second day is twenty-four-
versed ^
;
the gayatri is of twentv-foiir syllables; the gayatri is a
(means of) procreation^, (so this serves) for procreating
1 Cp. § 2.
2 Cp XVI, 14. 6.
10. Both kinds of stomas (are applied) : the even and the odd
ones; this is a pairing: from this pairing he is procreated.
11. It (the second day) is an over-night-rite with all the stomas:
for reaching all, for gaining all. He reaches all, he gains alP.
1 The TS. treats of this dvinitra in a rather difficult chapter (Vll. 1. 4) ,
where it is said: tav aitam purvenuhnagachatam uftarenuhhiplavah purvnm ahar
bhavati galir uttamm : ‘They (Havismat and Haviskrt) went by means of the
first day, they came by means of the second ,
the first is the crossmg-over,
the second is the going’ (there are no samans called abhiplava and gati \) In
§ we have: gayatram purve
2 'hant sama bhavati. JraUtubhani uttare ,; tad
ahuh : kva jagatl canuHup ceti ; vaikhanasam piirve ’hant sdina bhavati^ tena
jagaiyai naiti ; sodahj uttare, tenanuHiibhah. With this cp. Jaim. br. II. 237 :
gdyatrirn purvani ahah sarnpadyate tristnbham uttaram ; atha kva jagatl cdnufj{ap
cety ahur ;
purvam ahah sampddayet Iristubham ca jagatlm
gayatrim caiva
cdnusiubham coitaram; te jatam andhasety aadhawati hhavaty andhaavad
.. ticca
vai jagatyai rupam, tena jagaiyai rupan na yanli ; vaikhanas'vm bhavati jdgatam
adma, tenaiva jagatyai rupdn na yanti. As wo are unacquainted with the exact
klpti of this second day according to the Jaiminlyas, it is difficult to interpret
this passage, but it may throw some light on TS. Keith’s translation is unsatis-
factory.
XX. 12.
(Second or Citraratha’s iwo-day-rite.)^
1. Now, the (bwo-day-rite) the first day of which is a jyoti-
(stoma) with uktha(lauds) ;
the second, an ayiis (rite) as over-night-
rite h
1 As explained in XVI. 3; Arseyakalpa III. I. c. as compared with II. 8.
1 Cp. Jaim. br. II. 238 (Auswahl no. 147. b.) ; Arseyakalpa VI. 2. e;
Nidanasutra VIII. 4; Ap. XXII. 14. 22-23.
;
530 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
2. Three (verses) of the first day exceed the viraj, by two
(verses) the second day is less than the viraj ^ Conformally to tlie
plus and the minus, the young ones are born
1 The schema of the first day is :
9, 15, 15, 15, 15, I
15, 17, 17, 17, 17, ]
17, 21, 21, 21, 21=253,
of the second day
9, 15, 15, 15, 15, I
17, 17, 17, 17, 17, |
21, 21, 21, 21, 21, 180 for the night-
|
rounds and 0 for the twilight-laud=:448. The fir.st has throe syllables above a
number divisible by ten ;
the last, two loss than such a number.
2 Cp. note 3 on XIX. 3.9 and the Jaim. br. where, however, the stomaklpti
must be slightly different.
3. He who knows this is multiplied in children and cattle.
4. When all the (verses) are summed up, one exceeds the
viraj; he makes him (the Sacrificer) a sole ruler of food^.
^ This § is similar to XIX. II. 10. —253 of the first day 4-448 of the second
makes 701, one more than a number divisible by ten.
5. This (two-day-rite) was performed by the descendants of
Kapi on behalf of Citraratha ;
him they made a sole ruler of food.
Therefore, of the descendants of Citraratha one single lord of the
nobility is born, as a dependent one the second^.
1 This seems to mean that because of tho one syllable that exceeds the
viraj (§ 4), only one member of this race has the supremacy, whilst the others,
the younger brothers, depend on him.
XX. 13.
(Second, or Ka pivana’s, two-day-rite. )^
1. Now, the (two-day-rite) the first day of which is an agni-
stoma with (alternately applied) uiiie-ver.sed and fifteen-ver.sed (lauds),
and the last of which is an 5\yu8('rite) performed as over-night-
rite.
2. Through the pairing .stomas, they engender the second day ;
this (day), being engendered, they take hold of at the next morning.
These two stomas, the nine- versed and the fifteen- versed, are two
^ Cp. Jaim. br. II. 239; Arseyakalpa VI. 2.f; Nidanasutra VIII. 4; Ap.
XXll. 14. 20-21.
XX. 12. 2.— XX. 14. 1. 537
wheels revolving together. What wish he hopes to see fulfilled, that
he reaches by means of this (rite). Wherever he wishes (to go) by
means of a (chariot) witli wheels, that he reaches.
3. And (as for the second day) that it is an ayus('day) per-
formed as an over-night-rite, (this serves) for (obtaining) a firm
support h
1 Cp. IV. 1. 8.
4. When Kapivana, the son (or descendant) of Bhuva\ had
performed this sacrifice, he was freed from his parchedness
1 Kapivana Bhauvayana occui'.s thrice in the Jaim. br. To account for hig
‘ parchedneRs the NidanasCitra gives the following interesting but difiicult
passage :
‘ As to (the passage in the Brfihinana) where it is said that he got
parched (the following may be .said): ‘Kapivana, the son of Bhayajata (or
perhaiis: Abhayajata), undertook the consecration for the four-(lay-rite of
Jamadagni (Pailc. br. XX f. 10), having tlirown a BiMlimacarin of lightoons
family into the water. Ho {viz. Kapivana) had undertaken the day of nine-
versed and fiftoeii-vor.sed stomas and, then, tho other returned, having accom-
plished that object (Si^nng): ‘ Quoncli ye (finish ye) this day’s sacrifice with
craft,’ he added (to the first day) an ayus-over-nighfl rite Bccau'-^e he had
removo'l the Brahmaoarm and because he had di.ssolve<l the sacrifico, he be-
came ])arched He who avoids these two faults, shall not b(H*ome parched'.
T’hero is much uiicort linty in this jiassage of which subjoin the text: yad I
ef(U sa rf(k'*() 'bhavaiL iti . kapivano bhayctjati/a,s caturatrayd j'hnadnqiKiyp, didlkf^e
brahtiKtf'lnuatn stimpannakulinam apah prahrtya , tasya trivrtpahfddasain ahar
upetam habhrwfithatams tani arfhaih sadhayilva pratyujagama samuyayn iyymyyh
aharydgam nisl,<amafety ayur aliratrayyi ttpadadhau ; brahynacurimni ca parihd-
reiia ytijyuipraLyavakdy’ena ca rukyo habhuva ;
yas Iv etau dosau panharen yia
rvkmh ayud iti.
X^robably a kind of disease of the .skin.
5. Ho is freed from parehetlne.ss who, knowing this performs
this (rite).
XX. 14.
(The three day rite - - of Garga.)^
1. The morning service is nine- versed, the midday-service is
fifteen-versed, the afternoon-service is seventeen- versed (for the
1 Gargatriratra XX. 14-XXI. 2. Cp. Jaim. br. IT. 240 sqq. (Auswahl no.
149); Araeyakalpa VI. 3-5; Laty. IX. 0; Nidanasutra VIII. 5-fi ; TS. VII.
1. 5-7; Baudh. XVI. 24; Ap. XXII. 16-17; Sat. br. IV. 5. 8; Katy. XXIII.
2. 8; A6v. X. 2. 6-9; 6aakh. XVI. 21.
538 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
first-day). The morning-service is fifteen -versed, the midday-service
is seventeen-versed, the afternoon-service, with the uktha(-laud)s,
is twenty-one-versed (for the second day). The morning-service
is twenty-one-versedj the midday-service is twenty-seven- versed,
the arbhava(-pavamana-laud) is thirty-three- versed, the agnistoma
(
laud) is thirty-four versed, the iiktha(-laud)s and the sodasin
are twenty-one-versed, the first night-saman is sixteen- versed, the
night (-rite further) is fifteen -versed, the twilight( laud) is nine-versed
(for the third day).
2. Prajapati (at the beginning) was alone this (universe) ;
the
Word was his only (possession) : the Word was the second (that
existed). Fie thought :
‘
Let me emit this Word, it will pervade this
whole (universe) *,
He emitted the Word and it pervaded this whole
(universe). It rose upwards as a continuous stream of water.
Speaking (the syllable) a, ho cut off a third part of it; this be-
came the He thought:
earth. Thi.s has come into existence* ‘
(abhut), hence the name earth (hhurni). With (the syllable) ka, he
cut off a (second) part of it, this became the intermediate region.
(He thought-) ‘l^his is between’, hence it is called the intermediate
region. With (the syllable) ho, he threw a (third) part upwards;
that became the heaven. (He thought:) ‘This ha« shone yonder*
(ad If ut at), hence the name of heaven (dijam)'^,
1 With this passajre Jaim. br. 11. 244 aa:ree 3 almost to the letter. The
three sounds a, lea, ho are chosen because the vowel a is formed in the deepest
part of the mouth, the syllable ka in the middle and the syllable ho at the
end with the lips, cp § 3.
3. This (i.v. this triad of sounds), forsooth, is perceptibly
the Word (the Voice), because by means of the tip of the tongue he
(/.c. one) speaks that part of the Voice which is a ; by means of
the middle part (of the tongue), that part of the Voice which is ka
;
through the whole (Voice), the pith of the Voice, in speaking ho,
sounds upwards ^
1 Read; vaco raso 'dhy urdhva udvadati. The Jaim. br. has the same, but
adds: ho iti hi sarvd v.ik. Instead of the tip of the tongue, we would rather
say * the root of the tongue ’.
4. In that these characteristics are revealed day after day
they, thereby, let forth (emit) the Voice at the head (i.e, at the
beginning) of the sacrifice.
:
XX. 14. 2. — XX. 14. 7. 539
1 The Sjya-lauds (which occur at the beginning of the sacrifice as they
belong to the morning-service) begin, successively: at the first day, with the
verse; agyia ayahi; at the second day, with the verse: h'aya te ague; at the
third day, with the verse: hota devah. Jaim. br. : ynd etani rwpany ajyesn
cahaasu ca niyujyante, etc.
5. Prajapati had thus made the Voice (vnk), that was one
syllabic, three-fold ;
these (these three parts) had become the worlds,
and they were dry ^ : not fit to yield a livelihood. He thought:
‘
How might these uoilds get hair^, how might they be* made fit
to yield a livelihood V He saw this three-day-rite, took it unto
himself (and practised it) ;
by means of it, he reached over these
worlds^; thereupon, they got hair and became fit to yield a liveli-
hood. That (food) which is now (found) on these worlds, is the
prosperity of the three-day-rite and its rising upwards^.
1 Instead of rilkaah, the Tairn. br. (IJ. 244) has, much better : rkardi ‘ barren
cp. TS. VII. 4. 3. 1 : rksti vd tyam alomakds'it.
^ Viz. herbs and trees, cp. TS. 1. c.
3 Jaim. br (1. c.) : tctfii {sc. etam trirdtram yajnam) esu lokem anvaydtaya
(the MS.: anvayatayat) ‘he attaciied it to these worlds’.
4 The last sentence, about the translation of which I am uncertain, is
precisely so found in the Jaim. br. Among the three worlds hero mentioned,
the earth seems to occupy the first (and only) place.
0. He who knows this gets abundance of cattle : of two-footed
and four-footed
1 The Jaim. br. agrees literally.
7. Prajapati emitted the Voice; this (Voice) poured out\ firstly,
(the syllable) a ;
secondly, (the syllable) km ;
thirdly, (the syllable)
ra. With which characteristic Prajapati emitted his voice, with that
characteristic are the ajya(-laud)s subsequently begun and the
(three) days reached
1 aksarat is used by the author because of the now following word akmra
(‘word’ or ‘syllable’).
2 The meaning of our author is not very clear. Sayana refers to a{yam
lokah), ‘this earthly world, {antari)km ‘the intermediate region’ and {dyau)r,
where the r of the syllable ra is found. —Jaim. br. 11. 245 has nearly the
same.
640 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
8. About this, they say :
‘
Based on syllables is the three-day*
rite*; one-syllabic is (the word) vnk (‘Voice’); three-syllabic is (the
word akmra (‘syllable’) ;
three-syllabic is (the word) purma (‘man’)-
‘He knows it {viz. this rite)’ they say, ‘
who knows it as being of
equal measure to ‘
man ’
1 Cp. XVI. 8. 4 (note 1 and 2). The corresponding passnge in Jaim. br.
(1. c.) runs: aksareptha ha hhaln va em yajho ya’i triratro ^Icpamm trifakmras
triratro ''ksaram lriratra<i ; sa ha va enam veda ya enam pur uffammmi tarn
veda: purums iriralrah.
XX. 15.
(The t h re e - d ay - r i t e of 0 a r g a, , continued.)
1. By means of this (rite), the Oods throve in these worlds ;
by means of it, tlioy went to the world of heaven.
2a. The three-day-rito is the Voice; tlirongh Uie characteristic
feature of the Voice, the njya(-laud)s and the days are divid-
ed h Voice (va/c) is one-.syllabic ;
(the Word) ‘syllable’ (aksara) is
three-syllabic ;
they are divided by the cliaracterisi jc feature of the
syllabic
1 Cp. XX. 14. 4.
2 Tho tririltra is one as Voice (the word rak), but it is also throe, just
as vak was divided into throe: u, Av/,, ho or a, kpa, ra. -The Jaim. hr. TT. 244
has precisely the same.
2b, 3. (There arc) three Gandharvas. Their shares are these : to
Agni (belongs) the earth, to Vayn the intermediate region, to Aditya
yonder sky. Three lights follow Usas it is Fire that follows Usas, it is :
the Wind that follows Usas, it is yonder Sun that follows Usash
1 This Brrdimana gives the impression of liemix abbreviated from Jaim. hr Tl.
241. 0-uye..(as Pane, hr. XX. 15. 2, h),,dt/aa,9, fad emhhyavucyate : trayah
kr7ivanti. RS. Vll. 3'h *) -'"^aranfe sarvrvn it tarn auu vidar rasiptha ili
{parvnm and tam according to the usual sandhi of tlu- Jaim. Ramh., see Die *
JairninTya Samhita’, Introduction, page 32); tad yad iha * trayah krjivanti
hhnvaneni reta' ity : agnih prthivyZim retah krnoti, vtiyur antariksa, adityo
divi ; ^tisrah prajci dryn jyotiraqrn "
iti : vasavo rtidia aditydp, iesdm eti jyotif
agrarn yad asdv ddih/as ;
‘
trayo gharmdsa usamm sacanta ity' i agnir upasam
sacate^ vTiyur tisasam ftarata, aditya usnsarn sacate; sarvam it tam anu vidur
vasiHhd' iti': ye vai brdhmanuh Suiruvdrnsas te vasiPthas i te hy sarvam (hero
etat
as accusative neutr. ) anu viduh.
. —
XX. 14. 8. XX. 15. 9. 541
4. These are three pairs ^
1 Of naasouline beings (Agni, Vayu, Aditya) paired with one female being
(Usas). I read instead of ega, with Jaim br., em, and 1 combine this word with
the next sentence.
5. Among these of those) two enter into union and what is
born in consequence of the pairing, that is the third.
6. Indra raised his thunderbolt against Vrtra. He (Vrtra) said :
‘
Do nob smite me. I have here in myself a (thing of) splendour. That
I will give up to thee'. (Indra agreed and) he (Vrtra) gave it up to him ;
Visnu accepted it. (He raised his thunderbolt) a second time and a
third time (and each time) he said ;
‘
Do not smite me, I have here in
myself a (thing of) splendour. That I will give up to thee.’ He (each
time) gave it up to him and Visnu accepted it ^
1 For the text of the Jaim., see Auswahl no. 148.
7. In regard to this, now, it is said (by the Seer)^: ‘Ye have
both conquered ;
ye are not defeated. Neither of them has been
defeated. 0 Visnu and Indra, when ye did strive, then ye did divide
*
in three the thousand
1 RS. VI. 09. 8.
2 According to the Jaim. br., Indra claimed the whole of the thousand (deliv-
ered up by Vrtra), but Visnu claimed a third part of it, They went for a decision
to Prajapati, who decided the question by answering with the Rk- verse and by
assigning to Indra two-thirds and to Visnu one-third. This thou.sand he, thereby,
gave up to them, 'rhe thousand are, according to some, the cows taken from the
Gods ; according to others, they are the Yajus-formulas, the Rk-verses, and the
Samans.
8. This thousand, forsooth, it was that he \ thereby, gave over to
them.
1 Apparently, Vrtra, but cp. the Jaim. br. in note 2 on § 7.
9. This (
viz. these thousand cows destined as sacrificial fee at the
three-day-rite) should bo divided in the following manner to a learned
:
(Brahmin) of pure Rsi-descent must be given on the first day Just as is ;
this (earth) ^ so is he : firmly established is this (earth), firmly establish-
ed is he (viz., that kind of Brahmin).
The first day is equal to earth; op. XX. 14. 2. Jaim. br. has similarly yo
I
bandhuman anuednah sydt taemai prathame 'hani dadydi. On the number of cows
destined for the persons mentioned ia§ 9-11, see note 1 on XX. 15. 13.
542 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
10. To a learned (Brahmin) not of pure Rsi-desoent must be given
on the second day ;
just as is the intermediate region \ so is he : they
know the intermediate region as standing between (heaven and) earth ^ ;
they know his (knowledge of) the Veda^.
1 The second day is equal to the intermediate region ; cp. XX. 14, 2.
-itnlankm perhaps is an adjective derived from antari (= nutar) and hmma :
(being) between the two : earth and sky,’ kmnui taken as an elliptic dual.
l^he Jaim. br. has: atho yo'^bandhur anflcannh t>i/at lasmai (Iviliije 'hair
tlaihjad ; (jatha vd idam atilarikHam evdni ’'ntdriksum iti va idam vidiir, vedrtm
tasiia viduh.
11. To a not learned (Brahmin) of pure Rsi descent must be
given on the third day ;
just as is the sky\ so is he; they know the
sky as ; they know his relation
1 The third day is equal to the sky ; cp. XX., 14. 2.
2 Viz,, pure Rsi-de.scent, though he
his is not learned. The Jaim. br. has : atha
VO bandhumdn {an) anncTmah sydt, tdsmai frtlye 'hani dadydd : yathd vd aaau dyaur
evatfi 8d ; dynur itird (imum vidur, bandhu tanyd viduh. Wc meet here with the
word bandhu ns a neuter; the same occurs in a Pitrbrahmana of the Kathas : yadi
bandhu ndnnvidydt, which is the source of Ap 4ra I 9 . 6 . Here also we ought to
read bandhu. It is worthy of note that the xvord bandhu 111 this connection is better
iu.stified in the Jaim. br , where everywhere bandhumdn is used. Has the author
of Pane. br. taken the passage from the ,faim. br. ?
12.
13.
Hundred (of cows) are given day after day ;
the hundred is
the limit of the .sacrifioe^. This daksina (l.e., in this manner the
daksina) is given undivided. Decades are given day after day ;
the
viraj is ten-syllabic ; the sacrifice is viraj-like, this daksina i.s given
undivided
t At an ordinary sacrifice, 120 cows are given.
2 The Jaim br. has substantially the same statement. This seems to imply
that each day to some officials arc given a hundred, to others ten or a plurality of
ten.
Three hundred and thirty -three must be given on the first
day, equally on the second, equally on the third
i According to Laty. (IX, 0. 4-13), the division is as follows: ‘He should
give a hundred to each of the madhyatahkarina (Hotr, Brahman, Adhvaryu,
Udgfttr ; this makes 400), Fifty to those who are entitled to receive the half
—
XX. 15. 10. XX. 16. 15. 543
Maitravaruna, Brahraariacchamsin, Pratiprasthatr, Prastotr ; this makes 200)
Twenty to the Potr and the Ne^tr who belong to those who are entitled to
receive a third part. Thirty to the two others of the same order and to the AgnT-
dhra of those who are entitled to receive a fourth part (30 to the Acchavaka, 20 to
the Potr., 30 to the Agnidhra, 20 to the Nestr, 30 to the Pratihartr ;
this makes
130). Nine to the (Jnnetr and to the two remaining (padins) (10 to theOravastut
and the Subrahmanya, 9 to the Unnetp this makes 29). Day after day, he should ;
give the same number to the Unnetr (i.e. 3 on each day). Ten to the Sadasya on
the day, seventy on the second, twenty on the third day (this makes 100).
first
Ten to each of those who are able to claim a Rsi-descendance, who are mentioned
in the Brahmana (see XX. 15. 9-11) (this makes 30). One hundred and ten remain
(still to be divided). I'hese he should give (dividing them in equal parts) to the
officiating priests and to the praaarpakas". All in all: 400 + 200-1-130-1-29 + 100
(Sadasya) + .30=889 ; there remain from the 999 cows (for the thousandth cow is
treated separately) 1 10 cows.
14 Now, this (thousandth cow) which belongs to two deities ^ and
is three-coloured :
(of it) two-third parts (must be given) to the
Brahman, one third part to the Agnidh
1 According to Sayana, to Indra and V’i4varnpa ;
p»^rhaps rather Indra and
Visnu are meant.
2 This is specified by Latyayaua : On the middle day he should give the
thousandth cow to the Brahman and the Agnidhra. Its colours are : white, black,
and led ”. Cp. Jaim. br. (TI. 234, end) athaim sahasmtami trirvpa dvidevatya, taayai
:
dvau bhagau brahmana^ eko 'gnidhah . —
According to Taitt. S. VII. 1. 15. 5, it was
for the possession of this thousandth cow that Indra and Visini contended and
agreed that to Indra should belong f, to Visnu \, and, in accordance with this, it is
said that she should be given in this proportion to the Brahman, who is Tndra-like
and to the Agnidhra who is Visnu-like.
15. ‘
Thou art the desirable one, thou art the lovable one, thou
art the adorable one ;
o Ida, o Blithesome, o Sarasvatl, o Mighty, o
Glorious! These, o Inviolable one, are thy names. Tell thou^ the
Gods of us as doers of good ’ ^
1 Read, with Sftyana and the Leydon M8., brntdt instead of hrngah
2 According to Laty., this formula must be whispered into the right ear of the
cow when she is brought forward to be given as daksinR. But previously this cow
must be bought off by another cow and must be joined to the other cows of the
Saoriheer. The Jaim. hr. (II. 267) runs: saya sahasraiami syat laayai karnam
ajaped : He ranie mahi vUriUe aukre candre havye kdmye 'dite saraavaty, eiani te
^ghiiye yiamdni, devesu nah sukrto hr’dad Ui, cp. Sat. br. IV. 5. 8 10, T8. Vll.
1 . 6. 8 .
544 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XX. 16.
(The three-day •rite of Garga, continued.)
1. By the first day, he' formed what here on this (earth) is
firmly rooted ;
by the second day all living beings that move (on the
earth and through the intermediate region) ;
by the third day the rain
that falls yonder, the stars and what belongs to yonder world.
1 According to Dayana, the subject is the three-day-rite. Perhaps we may
take PrajEpati as subject. The Jaim. br. (II. 248) agrees substantially ;
pranad
evaty is an error of the press for pranad ejaiy.
2. In regard to this (rite), the Theologians say :
^
This three-day-
rite is the mahavrata’ The out-of-doors-laud of these (three) days^
is its head ;
the two days that are on either side (viz,, the first and the
third day) are its wings ;
the middle day is its trunk ;
the agnisto-
ma samans are its tail.
1 Viz., the mahavrata laud ;
cp. V. I, 2 (head), 10 (wings), 7 (trunk), 16 (tail).
According to SSyana, this refers to the high-altar built with bucks.
2 At an aluna, there is only one single (the first) laud chanted out, of doors ; cp,
Eggeling in Sacred Book of the East, vol. XXIV, page 306, note. The Jaim. br.
agrees with our text.
3. That yonder (sun) rises, that is the head ;
the two days that
are on either side are the wings ;
the middle day is the trunk ;
the fire
is the tail',
1 This (also in Jaim. br.) is not all clear. Perhaps a reference is made to the
citya agni,
4. That yonder (sun) rises, that is the head ; the two days that
are on either side are the wings : the middle day is the trunk ;
that the
sun sets, that is the tail '.
1 This equally is not clear. Jaim. hr. has the same. The three-day-rite seems
to be equalized with the sun.
5. So great, forsooth, is the three- day -rite : the gayatra(-part) is
(equal to) the breaths (the vital principles), the tristubh(‘part) is the
eye-sight ;
the jagatl(-part) is the ear of sense. He who knows this
lives his whole (normal) life.
6. In regard to this, the Theologians say :
* How great is the
three-day-rite V *
So great *
', should be the answer, for this ' covers so
‘ —
XX. 16. 1. XX. 16. 8. 545
great a distance But it is also so great thus should be the answer,
for this ^ also covers so great a distance. — ‘ Is it thitherward directed
^
or hitherward ? * they say. The answer should be :
‘
Thitherward
directed,’ for thitherward he speaks^, thitherward he sees, thitherward
he breathes out — ‘ Is it one, or two, or three ?
*
^ they say. The
answer should be ‘one’ for out-breathing, through-breathing (and)
in- breathing are one and the same. —Just as in ordinary life a thread
strung through a pearl®, so is this three-day-rite strung through the
three worlds. Of him who knows this the face shines (looks beautiful).
1 It is impossible (Sayana gives no help) to explain this, as the words of the
Brahmana which are destined to bespoken, not read, must have been accompanied
by certain gestures of the hand, indicating what is intended by the speaker.
2 Read iyad dhy etad abhi. Jairn. hr. has the same, but without abhi.
3Cp. note 1 on XVI. 8.2.
4 What once has been spoken admits of no return but remains spoken.
5 Head : ekdS dvdSu traydS ity.
^ Read manau.
7. What in a three-day-rite is in accordance with the proper
course of facts, that in this (three-day-rite) violates the proper
course ;
what of it (i.e a three-day-rite in general) violates the proper
course, that in this (rite) is in accordance with the proper course of
facts. In that this day, which is farther, is applied nearer, he thereby
encompasses cattle for the Sacrificer, so as to bring forth young ones,
for cattle do not procreate in yonder world ^
1 It seems that the three days of this rite are gdyatra^ jdgata and trais^uhha,
whilst the regular order would be gdyatra (24), traistubha (44), jdgata (48) ; see
X. 6. 9, XXI. 9. 8. The farther day (the jdgata) here comes nearer in the middle, ;
in order to encompass the cattle, which is jagati-like, between the two days.
If the jdgata-dLa,y were the last day, which with the world of heaven,
is identified
the Sacrificer would not get cattle, because in yonder world cattle do not procreate.
The Jaim. br. (II. 248) has nearly the same: gdyatrayi vai trirdtraaya (i.e. of a
triratra in general) prathamam ahas, traiatubharp dvitlyarp^ jdgatam trtiyam ; yad
va anyasya trirdtraaya viloma yad aaya aaloma tad anyaaya viloma ; tad yad etat
pararp aad ahar avararp kriyate, yajamdndyaiva tat pa4un prajanayanti^ na hy
amuarmn loke padavah prajdyante.
8. The gayatri and the tristubh are the strongest among the
metres. In that these are on either side and the Jagati is in the
middle, thereby, he encompasses the cattle with the strongest of the
36
m THE BRAHMANA of TWENTY FIVE CHAFrBRS.
metres, so that they may briag forth young ones, for cattle do not
procreate in yonder world.
9. The three-day-rite is (equal to) yonder (sun) : the first day is
as its rising, the second day is as (the sun) at midday, the third day is
as its setting. He who knows this attains to union, to sameness of
abode with yonder (sun) ^
i The .laiin. br. again nearly agrees; it has equally the rare expression
saveSya.
Twenty-first Chapter.
(The ahinas, continued.)
XXI. 1.
(The t h r e e - d ay - r i t e of (1 a r ga ,
continued.)
1. Indra took with force a thousand (cows) from the Maruis, his
own subjects, having announced this to King Soma. Therefore, they
oppress the subjects after having announced it to the king. Yama
heard about these two that they Iiad taken with force ^ a thousand
(cows) from the Maruts. He came and said :
‘
Invite me ye both to
(have a share in) this thousand’. They invited him. Then Yama saw
one cow among these thousand that had as much milk as a thousand,
and he said :
‘
Let this one be mine, take ye both instead of it the
thousand’*. They answered: ‘Just as thou seest this one, so do
we see her.’
I Read, with the Dictionary of 8t. Peteraburgh and the Leyden MS. and
Jaim. br., ajyaaia^am.
‘-i
More precisely the Jaim. br. :
‘ Let this one be mine, and all the rest of you
both \
Then they all said
2. ;
‘
Lot us by means of this one divide this
thousand’. They made her enter the water. They said: Let us
draw lots^ (to decide) for which of us this (cow) will first come out
of (the water)’. They drew lots: that of Soma came first, thereupon
(in the second place) that of Indra, then (in the third place), that of
Yama,
I The expression a-fh^an aharante {ayiSam apaharante in the Vfidhula-texts ; see
,Eine vierte Mitteilimg uber das Vadhulasiitra No. 64. a in Acta Orientaha,
—
XX. 16. 9.— XXI. 1. 7. 547
Vol. VI, page 176) seems to have the same, or nearly the same meaning as am§am
prasyante in our Brahmana, XIV. 3. 13 and XXV. 13. 3 amsan prasyante may
mean : ‘
They throw d o w n into a covered receptacle the portions of a stick
each marked by a sign so that the thrower may recognise it as his own whilst
(fipsan dharante may mean: ‘They take out of the receptacle each his own
portion of the stick/
3. They said: ‘Come out (of the water) for King Soma with a
third part of thyself and a third part of the milk ^
of the thousand
She came out in the shape of a brown one with red-brown eyes, of one
year old, together with a third part of herself and a third part of the
milk^ of the thousand. This, now, is the cow used for buying the
soma*.
1 1 am m doubt whether it would be preterable to translate: ‘Come out
with a third (part) of thine own (milk) and with a third part of the milk of the
thousand’, and so each time further on. Tn the other sources of this legend (TS.
JBr.), the word payamh (‘of the milk’), here and in the sequence, is missing. In
TS., the thousandth cow comes up with 333 other cows.
- Cp. 8at. br. III. 3, 2, 13, which passage seems to refer to the Brahmana ot
the Samaveda, not of the Black Yajurveda.
4. For a third part of this (cow) self and for a third part of the
milk of thousand is soma bought by him who, knowing this, buys
the
the soma (and) (by him) for whom, whilst he knows this, they buy the
soma.
5. They (made her again enter the water and) said : ‘Come out
for India with a third part of thyself and a third part of the milk
of the thousand.’ She came out in the shape of a spotted heifer
together with a third part of herself and a third part of the milk of the
thousand. This is the cow that is coveted by Indra
1 The exact meaning of indriye^yd is uncertain. Jairn, br. , indrefjyd, T8.
vdrfraghm.
6. For a third part of this (cow) self and for a third part of the
milk of thousand is the cow, coveted by Indra, given by him, who,
knowing this, gives a cow coveted by Indra (and by him) to whom,
whilst he knows this, they give such a cow.
7. They (made her again enter the water and) said :
‘
Come out
for Yama with a third part of thyself and a third part of the milk of
the thousand She came out in the shape of an aged, scurvy \ hornless
(cow), or in the shape of a dusky cow of two years old with shorter
fore-legs (then were the hind-legs), together with a third part of herself
,
548 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
and a third part of the milk of the thousand*. This is the (cow) used
*
for laying on (a corpse at the cremation)
1 Instead of the MS. of I>eyden reads, as also does the Jaiin. br. .
kuatha ; so Bdhtlingk guessed also in his Wbiterbnch in kmzerer Faesung.
2 The text should run :
*
ariigy udaifJ dhumra va dityauhlrmato hraalyasl
trllyena catmanas trtlyena ca sahaarasya paya^ah. Tf we read in the Jaim. br.
(Auswahl No. 149) jaratl va instead of jaraliva^ we have here also the same,
alternative, but vice versa.
8 For the anuslarani-cow the hide of which is spread out on the corpse
on the pyre, cp. VV. Caland, die altindischen Toten-und Bestattimgsgebrauche,
page 20.
8. For a third part of this (cow) self and for a third part of
the milk of thousand is the anu.staram{‘ cow) applied ^ by him, who,
knowing this, applies the anuHiarani[-cow) (and by him) for whom,
whilst he knows this, they apply the anus f a rayit(- cow) *. He may
be sure that he has applied her
' Read, with the Leyden MS., krta instead of ntaffi.
2 This is thoughtlessly repeated after the preceding paragraphs, for the dead
man cannot know its value.
8 This is far from certain. Read probably inanytla. The Jaim. br. has
no hdcakrar iva aianfjeta, for which I proposed to read hacakrur iva manyeta:
caA*fM.v, then, is another example of a part perf. act. with weak form in nomin.,
as vidus in the RS., and cp. Zeitschrift fur vergl. Sprachforschung, vol. XXIX,
page 531. — It would, of course, be possible to separate : na ca acahrvan manyeta
and no ha acaknir iva m.
9. About this, the Theologians argue :
‘
He who sacrifices with a
thousand (cows) (as daksinn) is not deprived of space in yonder world.
Now, yonder world (the world of heaven) is as far distant from this
(earthly) world as is the distance from here of a thousand ^ cows
put above one another. He who sacrifices with a thousand pervades
these w'orlds. But the distance (may be) also a thousand yojanas
(miles), or a thousand-day’s journey for a horse (on horseback or
on a chariot), or a thousand-day's Journey (on foot). That he reaches
by each successive cow’. These (cows), forsooth, are given in order
to tread upon * (yonder world).
' Cp. XVI. 8. h ; instead of yavad itah sahasrasya (so reads the Leyden MS.)
gaur gavi pratuthitay the Jaim. br. has more clearly: yavat sahasram gaur gavy
adhi pratia^hita,
2 Read snniakt'amanaya.
;
XXI. 1. 8.— XXI. 2. 1. 549
As he (Prajapati) created the thousand (cows) the (garment)
10.
of trpa(-bark)^ was its place of origin. That they lead them up (in
order to give them as daksina), after having put over them ^ a irpa-
(garment), is for obtaining tlie same place of origin
^ This gives the impression as if the reader (or hearer) were acquainted with
the legend of Jaim. br. IT. 264: prajapatir yad agre sahasram asrjata, etc.
2 On td,rpya see the note on Ap. XVTII. 6. 7 of the German translation.
3 Or over the thousandth cow only ; see Ap. XXII. 16. 2.
4 This paragraph we expect rather in the context of XX f. 15, before § 15.
So the Jairn. brahmana has it.
XXI. 2.
(The three-day rite - of Garga, continued.)
1. Prajapati created the creatures. These, being created, went
away from him, as they feared that he would devour them. He said :
‘
Return to me, I will devour you in such a manner that, although
being devoured, ye will be procreated more numerous' b ‘
Swear this
{Ham bruhi) to us,’ they said. He swore it to them by means of the
(stoan) that has (the word) rta as nidhana; he consumed tiiem by
means of the (sarnan) that has (the word) i as nidhana : he caused
them to procreate by means of the (saman) with triple nidhana.
Through these samans. Death here (on earth) devours the creatures
and ^ makes them procreate
1 Read prajanisyadhva iti with the Leyden MS.
2 Rend atti ca pra ca jannynti with the same MS.
8 The three samans are the ajyadoha-samans, called also 'Scido/ir/ and acyadoha :
(cp. § 6) ; they are composed on SV. 1. 67 and registered aranyegeyagana I. b. 16 :
trinidhana ; I. b. 17: inidhana and I. b. 18 rtanidhana. See SV. ed. Calcutta,
vol. II, page 409 sqq. The parallel-passage of the Jaim. br. (II. 254) runs; ‘As
Prajapati had given over to the Gods the thousand, these, not looking backward,
devoured it. As it was being devoured, it vanished from the (eye-sight of) the
Gods. They addressed it. It said: ‘I fear for consumption.’ ‘No’, they said,
* we will consume thee in such a manner that, although thou art eaten and
drunk, thou shalt not diminish for us’ (I read the text : tatha vai tvatayamo yatka
no ^dyamanarfi plyamanam na ksesyaaa iti). ‘ Swear ye this to me ’ {tasmai vai
ma ftayn kuruteti). They swore it by means of the rtanidhana: they consumed
it through the Inidhana [Inidhanendpayan^ read probably, as the Pane- br.,
°avayan) they did procreate it through the trinidhana and made it imperishable
(aksitim casmd akurvan)d It is worthy of note that in the Jaiminiya-arapya-
gSna(II. 4. 1-3), the sequence of the samans is: rta-, I- and trinidhana and that
on this sequence the legend of Pane. br. is equally based.
650 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. Though it ^ is consumed, it increases for him who knows this.
1 What is the subject to which adyamanam belongs as conjunct partici})le
lfwecomparetheJaim.br (Z. c. immediately following after the passage cited
in note 3 on § 1) adyamana{m a)8ya plyamdnam aahasram na kaiyate ya euam veda,
:
we might surmise that the author of the Pane. br. has been acquainted with the
Jaim. br., making a variation of the thema there expounded but at the end taking
over the chain of thoughts of the Jaim. br. If this is right, the subject is
aahaaram.
3. They are the pre-eminent samans the most excellent samans,
the samans of Prajapati^.
t In the Gobhilagrhyasutra (III. 3) we meet with the j nesthasdmikavrata
which introduces the study of the Sjyadohas.
2 The Jaim. br. equally calls these samans : prdjdpatyani,
4. He who knows this gets pre-eminence and excellency.
5. By means of these samans, Prajapati milked out of these
worlds (i.p. he obtained out of these worlds, as milk out of the cow)
(the fulfilment of) all Ids desires ^ . Because he milked (aduydha) them,
having bent (deya) (his knee), therefore, these sfimans are called
deyddoha.
1 B,e&d kanidn adugdha. The name deyddoha probably corrupt; djidohdni
is the name with the Jaiminiyas : ime vai lokd djayo ndrna, teadm ete dohdt dttha
imdn lokdn ya evam veda (II. 255).
6. Out of these worlds he gets (the fulfilment of) all his desires
who, knowing this, lauds with these samans
1 In the Jaim. br. there is nothing corresponding with §§ 5, 6.
7. These samans are (equal to) these worlds : the one that has
rta as nidhana is the earth ;
the one with the final t is the inter-
mediate region ;
the one with triple nidhana is the sky.
8. Just as one who knows the (way through the) fields passes
through the fields, so passes he who knows this through these worlds.
9. These samans belong to Agni vaisvanaraK Should they laud
with these (samans] when they are not quelled, then, the God is apt
to strike down the young ones. They laud with them {i.e. they chant
them) after having put down a fire in the vicinity Having, thereby,
paid homage to the presence® of the deity (i.e. Agni) to which they
belong, he chants (them). (In this manner) they laud with the quelled
(chants)
.
XXI. 2. 2.— XXI. 3 1. 551
^ The destructive manifestation of Agni : op. Sat. br. t. 4. 1. 10.
2 About this, the Sutrakara (Laty. IX. first day 7. 13-10) proscribes that at the
the on the dhisnya of the Hotr, which has been brought here during the
fire
midday-service (C.H. § 182), should betaken and brought near the spot where
during the arbhava-laud (cp. Arseyakalpa VI. 3) the rtanidhana-ajyadoha is
chanted, and that at the last two daj's the fire of the Hotr’s dhisnya is taken,
which has been brought here during the morning-service (C.H. § 139), because at
the last two days the chanting of the ajyadohas falls on the midday-pavamana
(Arseyakalpa VI. 4 and 5). During these lauds the fire must be set in flame by
throwing fresh fuel on it, and over this fire the mantra is spoken :
‘
Thou art Agni
vai^vSnara. Homage to thee! Do not hurt me’. From the Jaim. br. (II. 255)
we know that the three ajyadohas are chanted successively on one of the three
days {anvnham).
3 On samyeksija (thus, with y here, also the MS. of Leyden), op. note 2 on
XIJ. 13. 26.
^ Whilst, according to our Brahmana, it is to Agni that these three samans
belong (see also Arseya-brahmaaa, ed. Burnell, page 64 : agner vaisvanarasya trhiy
ajyarJohani), the Jaiminiya-text (see JaiminTva-arseya-brahmana, ed. Burnell,
page 27) calls them rawJrani, Now, wo read in the Jaim. br. (TI. 254) :
‘ As Praja-
pati at the beginning created the thousand, he gave this over to the creatures.
The Gods addressed the mighty God {Isanam cJevam, i.e. Itudra) ‘Thou art the :
most pre'cminent of us; take thou a part for thyself {tatti uddharasva) He carried
away these three samans, the pith of the thousand: the the Land the
trinidhana must be applied at a three-day-rite of a
Therefore, these samans
thousand (daksinas). These samans belong to the mighty God Akhala (on this
. .
name, cp. my paper ‘Over enuit het Jaimimya-brahmana in Versl. en Meded. der
Kon. Akad. van Wetensch., Afd. lotterk. IV®. R., dl. X, pages 47, 103) he could ;
covet the cattle of the Sacrificer *. It is probable that this version, according to
which these samans are raudra, is the original one and that when the Pane, br,
attributes them to Agni vai^vanara, this is a deviation. This is proved, according
to my opinion, by the expression used in the Pane. br. : tat praja devo ghatuko
bhavati ; deva as a designation for Rudra is common (see note 1 on XVTI. 1. 1),
and the expression ghatuko hhavah is in our Brahmana regularly used of Hudra
(see e.g, VIT. 9 18).
XXL 3.
(The three-day rite - of Garga, concluded.)'
1, The spotted (cow) is the Voice, the three-day-rite is its calf.
The three-day-rite (i.e. the calf) makes flow her (i.e. tlie cow’s) milk'.
1 On the Saball-homa, op. Laty. IX. 8, Ap. XXI 1. 7. 10, and Weber in
Tndische Studien, vol. V, page 437 sqq.
— !
552 THK BRAHMANA OF TWENTY FIVE CHAPTERS.
1 When the Hindoos are going to milk a cow (for ritual purposes), they first
let the calf suck (see e,g. Ap. I. 12. 10), so that the milk flows, then they remove
the calf and continue the milking.
2. Therefore, he who knows this, for him she gives milk after her
milk has been set a flowing (by the sucking of the oalf)^.
1 The correct reading is pratta, not, as Saya^a (whom Weber follows) would
have it : apratta.
3, 4. He who, though being qualified to obtain food, has no food
to eat, should during ten days, wearing a linen garment ^ drinking
(only) hot milk, lie (at night) on the bare ground.
1 Cp. XVItl. 9. 16.
5. At daybreak of the thirteenth day he should perform the
sacrifice to Saball ^ and, then, before the sounds (the birds) are heard,
go to a place (in the wild) where he does not hear the cattle of the village,
lay hands on a stalk of darbha-grass and thrice call :
‘
J^aball ! ^abali
Saball!* If any animal, other than a dog or an ass, by howling or
screaming responds to his call, this is lucky.
1 With the formula of § 7.
6. If no animal responds, he should after a year repeat the (whole
Sabali-rite and the) calling.
7 ‘
0 Sabali, thou art the all-expansive ocean, the brahman of
the Gods, the first born of Rta. Thou art food, thou art light, thou art
splendour, thou art immortality. We know thee, o Sabali, as the
shining one. Thy (one) foot is the earth, thy (second) foot the
intermediate region, thy (third) foot the sky, thy (fourth) foot the
ocean. Thou art quick, o Saball. We know thee ! Grant us (milk u.s)
strength and food, a stream of wealth, o Sabali. May I among the
creatures go along the mightiest direction svaha ’
1 Cp note 1 on § 5. — At the end, Pafic. br. has Sacistha vratam aniigemm ;
Ap. (who follows our Brahmana) : sacistha vrajam anu^ (one MS. has vratam). I
have followed the Jaim. br. If. 258, where the invocation runs : Sabali samudro
'sy aksitir brahmadevl prathamajd rtaayaikam aksaram ksarasi vibhdvary abhiman
lokan amrtarn duhana tarn tva viduh sarame didyandm aksitim, devebhyo bhdsd
tapantirp tpjo "si ^ukram asy amrtarn asy annam aai mahad nay eadsi mahi, tarn tvd
tathd veda. taaydrp tvayy etdrp dakaindrp nidadhe 'kaitim aksiyamdndrn iriyarn devd-
ndrp brhaj jyotir vaadndrn pnydndrn Saciaihdm dvrtam anugeaam iti. Then, follows
a lengthy br§hmana upon this mantra. In the Jaim. br., we And no indication of
the aim for which the mantra is intended nor any mention of a SabalT-homa.
;
XXI, 3. 2.— XXI. 4. 5. 553
XXt. 4.
(The three-day rite - of the sacrifice of the horse.
1. A catustoma-agnis^ma ^ (is the first day), a twenty-one*
versed ukthya (is the second), an over-night-rite which contains all
the stomas^ (is the third day).
1 Cp. note I on XIX. 5. 1.
2 Cp. note 2 on IV. 5. 11, 12.
2. The eye of Prajapati swelled {a^va?/at) it fell out; it be-
came the horse (a.^va hence the horse has its name. By means of
) ;
the Asvamedha, the Gods restored it to its place. He who performs
the Asvamedha makes Prajapati complete b
1 The Jaim. br. (II. 268) has a similar passage, but TS. V. 3. 12. I agrees
to the letter, and Sat. br. XIII. 3. 1. 1 (first half) agrees closely with our
passage.
3. The performer of the Asvamedha arises bodily for yonder
world,
4. A bee tore out (a piece of) the thigh of the horse ;
this the
Gods restored by means of the catustoma. That there is the
catu8toma(-day) is for making the horse whole ^
t Almost equal to TS. 1. c. 2, and op. 6at. br. 1. e. 4.
5. In that he transforms the three anustubh(-verse)s into four
gayatri-(verse)s\ thereby, it (the horse) is, whilst standing still,
firmly established on three feet, but, whilst running swiftly, puts
down all four.
I The out-of-doors-laud of the first day is four-versed (cp. § 1); for this
stotra are prescribed certain anustubh-verses, according to the Arseyakalpa
VI. 6. a (and this rests, perhaps, on the Brahmana itself ; see note 1 on § 6) :
SV. 366-368=BS. IX. 100, 6,7,9 (with var. rr.). But for the bahispava-
II.
raana not anustubhs but gay atrl- verses are required. These three anusUibhs
are, in number of syllables, equal to four gSyatrls (3x32=4x24) How they
are to be divided is seen from the Appendix to Arseyakalpa no. 45. a (page
242), The author of TS. V. 4. 12 must have been acquainted with the Arseya*
kalpa, as he prescribes equally SV. II. 368 sqq. in the Samaveda recension of
the Kauthumas. On the other hand, the Jaiminiyas prescribe a different set
1 Cp. Jaim. br. II. 266-274; Arseyakalpa VI. 6: Laty. IX. 9-11 : NidSna-
autra VIII. 7, etc. etc.
554 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
of amistubh'verses, viz. (cp. Jaim. br. in Auswahl, no. 151) SV. I. 546=SV. II
168-1 70 IX. 101. 7-9. Our Pane. br. does not indicate explicitly which
anustubh.s are to be used, but cp. the next paragraph.
6. The horse is the last (the highest, most perfect) of animals,
the anustubh of metres, Visnu of the Gods^, the catustoma of the
.stomas, the three-day-rite of the sacrifices. In that the opening-
verses are anustubhs addressed to Visnu in that the stoma is the
catustoma and the sacrifice a three-day-rite, thereby, he fixes the
last in the last (the most excellent in the most excellent).
^ This seems to prove that the author of our Brahmana intended for the
ptaiipat trea of the first day the verses SV. II. 366-368 ; see XIII. 5. 4 where
these verses are equally designated as addressed to Visnu, for instead of vaipJavyo
without doubt we ought to read vaimavyo.
7. The day on which the horse is immolated (the second day
of this triratra) is a twenty-one- versed day. The sun (as reckoned)
from here, is the twenty-first : (there are) twelve months, five seasons,
these (three) worlds; the sun is the twenty-firsts He makes him
reach the measure of the sun.
1 Nearly the same in TS, 1. c.
8. The mahanamni(-verse)s^ are its (first) prstha(-laud).
I Cp. XIII. 4. 1, 2.
9. These verses are of different metres; different kinds ^ of
animals are (on) this (day) immolated. These verses reach (become
equal to) this (tbree-day-rite). That the mahanarani(-verse)s are
(taken for) the prstha(-laud) is for making the horse whole.
1 Head anye 'nya instead of anyonya.
10. The parthurasma(-saman) is the Brahman’s chants
For the third pfstha-laud the parthura^ma
1 is used, on which cp. note 1
on XII 1. 4. 18.
11. It (viz. the horse), being unrestrained and unretained, is
liable to go to the farthest distance. By the rein (rasmi) a horse
is restrained. That there is the parthura3ma(-saman) is for res-
training the horse.
1 ii§ 8-U agree in substance and partly to the letter with TS. V. 5. 12.
2-3.
. ; — —
XXI. 4. 6. XXI. 5. 2. 566
12. There is (as third day) an over-night-rite, containing all the
stomas, to obtain all, to conquer all. He gains and conquers all
through this (rite) ^
1 \groes with TS. I. o. 3
13. For the other sacrifices, either one single sacrificial post or
the set of eleven victims are (used), but for the Asvamedha the
number of twenty-one (posts is used). The sacrificial post (either
the single one or, in case of eleven victims, the middle one) for the
other sacrifices is of khadira-, bilva- or palasa-wood, but for the
Asvamedha it is of iiicudara-wood and it measures twenty-one cubits
(in height). Of the blood of the other victims they make no sacri-
ficial portions, but of that of the horse they do make portions. Of
the other victims they make portions on the south side, but of the
horse at the north side (of the vedi). Of the other victims they
make portions on (a mat of) plaksa- twigs, but of the horse on
rattan-twigs. The domestic victims they bind at the sacrificial posts,
the wild ones they hold at the open space (between the posts)
They immolate the domestic victims, but set free the wild ones^.
1 Thm part agrees almost literally with TBr. III. 8. 19. 1-2: only, there
we have palaso instead of pair no and the usual rajjnddht, instead of the un-
usual naicuddra. Instead of the impo.ssible aAvamedhasya, the TBr. (and cp.
Sat. br. XTIl. 5. 3. 8) has the only possible aSvfU'pa (read in the text
mkhcviv). The last seutenoe should run : i/upesu grdmijdn pa4vn nipufijanty^
uroke.'^v ara^uidn dhdraifanty : d grdmydn llahhdnie, prdranydnt srjmiti .
This enumeration of bare facts, which, rnon.'ovor, ought to have been given earlier,
AS they pertain to the middle day, greatly strengthens the impression that
the part has been taken from the TBr.
XXL 5.
(The t h r e e - d a y - r i t e of B i d a . )
^
1. Three nine- versed over-night-rifces, all combined with a
sodasin
2. He who hopes for a kingdom should perform this (rite).
1 Op. Jaim. br. II. 277-278 (Auswahl no. 152, and cp. the Index under
hiranyadat) Arseyakalpa VI. 7 ; Laty. IX. 7. 8 ;
NidSnasiltra VIII. 8 ; Ap. XXII.
18. 4-7 ; Katy. XXIII. 2. 9-10 ; A4v. X. 2. 10-11.
- — -
566 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
3. This (nine-versed) stoma is the king of the stomas', he brings
him into (the possession of) a kingdom.
' Because it is the first ; cp. VI. 1. fi.
4. That the aksara(-samans) ^ fall to the lot of the first day {i,e.
are applied on the first day) — the Voice being monosyllabic — is for not
exceeding the Voice in chanting.
i The plural is strange, for only one saman is intended, the aksfira, gram, X.
2. 19 (cp. XI. 5. 7), composed on SV. I. 391, chanted on SV. II. 123; see SV. ed.
Calcutta, vol. I, page 803. It has a monosyllabic nidhana. For the expression
anativadaya, cp. XI. 3. 6. This saman is chanted at the arbhava-pavamana-laud
of the first day ; see Arseyakalpa VI. 7. a as compared with VT. 3.
5. Now, that there is the aJyadoha('Saman), with a two-syllabic
nidhana^, (this is) for connecting the last two days. Day after day
there are the ajyadohas (one on eacli day) : day after day they make
him thrive in regard to cattle.
1 The rtanidhana; op. XXI. 2, note 3.
6. All (the three days) are combined with a sodasin ;
the sodasin
is valour (and) strength ;
he makes him thrive in regard to valour (and)
strength.
XXI. 6.
(The Chandoina-pavaraana three da y - rit e. )^
1. The pavamana(-laud)s, twenty-fou r-versed ;
the ajya
(laud)s, nine- versed : the pr8tha(-laud)s, fifteen -versed ;
the agnistoma
(-laud), seventeen-versed (thus the first day). — The pavamana
(-laud)s. forty-fou r-versed ; the ajya(-laud)s, fifteen- versed ; the
pr8tha(-laud)8, seventeen-versed ; the agnistoma(-laud) and the uktha
(-laud)s, twenty-one-versed (thus the second day). —The pavamana
(-laud)s, forty-eigh t- versed ;
the ajya(-laud)s, twenty-one-versed ;
the prstha(-laud)s, twenty-seven-versed ;
the agni8toma(-laud), thirty-
three versed : the uktha(-laud)s and the sodasin, twenty-one- versed ;
the night-rite, fifteen-versed ;
the twilight(-laud), nine-ver.sed (thus
the third day). (This is) the Chandoma-pavamtoa ^
1 Cp. Arseyakalpa VI. 8; Jaim. br. II. 276, here called govinata-chandoma
pavamana and described as a variety of the advamedhatrirStra, just as in ^at.
br. XIII. 6. 4. 20 where the schema, however, agrees more with Paflc. br. Ap.
XXII. 18. 8.
;
XXI. 5. 3.— XXI. 7. 5. 557
I So called because the pavamana-lauds agree in their stoma-form with the
Chandoma-daya (7th, 8th and 9th of the ten-day-rite) which are successively 24-,
44-, 48-versed.
2. It should be performed by one who is desirous of (obtaining)
cattle.
3. The Chandoina(-days) are cattle^. In that the pavamana
(-laud)s are the Chandomas, he comes into the possession of cattle.
I Cp. note 1 on IIT. 8. 2.
4. Both kinds of stomas are applied, the even and the odd ones
this is a pairing ; in consequence of this pairing he is procreated.
XXL 7.
(The Antarvasu three-day-rite.
1. The morning-service, nine-versed ;
the midday -service, fifteen-
versed ;
the afternoon-service, seventeen-versed (first day). — Tlie
morning-service, twenty-fonr-versed ;
the midday-service, forty-four-
versed ;
the afternoon-service and the uktha(-laud)s, forty-eight-
versed (second day). —The morning-service, twenty-one- versed ;
the
midday-service, twenty-seven-versed ;
the afternoon-service and the
uktha(-laud)3, thirty-three versed : the sodasin, twenty-one- versed ;
the
night- rite, fifteen- versed ;
the twilight(-laud), nine- versed (third day).
{This is) the Antarvasu h
I 5So called because the middle day contains the stomas of the three
Chaiidoma-days which are equal to cattle {§ 5). So this three-day-rite encloses
the riches {va,su) : the cattle
2. The three-day-rite is (equal to) these (three) worlds.
3. This (earthly) world exists, as it were, (visibly) ;
yonder world
(the sky) exists, as it were (visibly), but the intermediate region is a
void, so to speak.
4. The first day of the three -day- rite exists, as it were ;
the last
day exists, at it were ;
in the middle there is a void, so to speak.
5. The Chandoma(-day)s are the cattle ;
that the (stomas of the)
Chandoma(-day)s are in the middle (i.e., on the middle-day), is for
covering, for removing the void.
I Cp. Arseyakalpa VI. 9. a, b ; Jaim. br. II. 279-280 (Auswahl no. 153).
-
568 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXL 8.
(The Paraka three-day-rite.
1. The morning-service, nine- versed ;
the midday-service, fifteen
versed ;
the afternoon-service, seventeen -versed (first day). The —
morning-service, twenty -one -versed ;
the midday -service, twenty-seven-
versed ;
the afternoon -service with the uktha(-laud)s, thirty -three-
versed (second day). —The morning-service, twenty-foar-versed ; the
midday-service, forty-four-veraed ;
the afternoon -service with the uktha
(-laud)s, forty -eight- versed ;
the sodasin, twenty-one versed ;
the night
(•rite), fifteen - ve rsed ; the twilight(-laud), nine-versed. (This is) the
Paraka L
1 So called because parancy eva stotrani bhavanti, parafici snstrani, parufici
prfithanif paraclr viatutayah ; paran eva sarvo hhavati ( Jfiim. br.).
2. By means of the Paraka, the Gods went to the world of
heaven. It may be performed by one who is desirous of (reaching) the
world of heaven. Turning away (from the earth) ^ he, by means of this
(rite), treads on the world of heaven.
1 And not returning, just as the stomas do not return but successively
increase.
3. The suffering that was his lot, that becomes (by the perform-
ance of this rite) wended away {p'lrdlc) Hence the name paraka \ ‘
4. For him, when he has gone there, all suffering has ceased.
6. He who knows this, for him there is no suffering.
6. But it (this rite) is unfit for (procuring) progeny, for thither-
ward directed he treads through it on the world of heaven. (But) in
that the sodasin(-laud) is twenty-one- versed, the night(-rite) fifteen-
versed and the twilight( laud) nine- versed, thereby, he becomes firmly
established in this world
1 Because these last stomas are, so to say, praiyafic, *
returning So he
will not go directly to the world of heaven, but first get that which is expressed
in §§ 3, 4.
1 Cp. Arseyakalpa VI. 9. c-e ; Jaim. br. II. 280.
— -
XXI. 8. 1. XXI. 9. 3. 559
XXL 9
(The f o u r - day - r i t e of Atri.)^
1. The pavamana(-laud)s, twenty-four-versed; the ajya(-laud)s,
nine-versed ;
the prstha(-laud)s, fifteen- versed ;
the agnistoma(-laud),
seven teen- versed (first day). —The pavamana(-laud)s, twenty-four-
versed; the ajya(-laud)s, fifteen-versed ;
the prstha(-laud)s, seventeen
versed; the agnistoma(-laud) and the uktha(-laud)s, twenty-one-
versed (second day). — The pavamana(-laud)s, twenty -four- versed ;
the
{i]ya(-laud)s, seventeen-versed ;
the prstha(-laud)s, twenty-one-
veraed; the agnistoma(-laud) and the uktha(-laud)s, twenty-seven
versed (third day). — The pavamana(-laud)s, twenty-four-versed; the
ajya(-laud)8, twenty-one-versed; the pr3tha(-laud)s, twenty-seven-
versed ;
the agnistoma(-laud), thirty-three- versed ;
the uktha(-laud)s
and the sodasin, twenty-one- versed ;
the night(-rite), fifteen -versed,
the twilight(-laud), nine-versed (fourth day)^.
1 So the schema is :
24, 9, 9, 9, 9 I
24, 15, 15, 15, 15 |
24, 17 |
(1st day).
24, 16, 15, 15, 15 I
24, 17, 17, 17, 17 |
24, 21, 21, 21, 21 1
(2nd day).
24, 17, 17, 17, 17 24, 21, 21, 21, 21 |
24, 27, 27, 27, 27 1
(3rd day).
1
24, 21, 21, 21, 21 24, 27, 27, 27, 27 |
24, 33, 21, 21, 21 |
21, 15, 9 |
(4th day).
I
2. Atri desired :
‘
May four excellent sons be born to me He
saw this (rite and practised it). To him four excellent sons were born.
Four excellent sons are born to him who knows this.
3. Dismissing one stoma, he begins one stoma The stoma is a
(means of) engendering excellent sons. He, thereby, makes him
engender excellent sons.
5 This is not expressed very clearly. The Jaim. hr. has: ahno "'hna stomam
uiarjamana yanty^ ahno ^hnah stomam abhyupaharanUt viro va eaa yat stomo^ ^hno
'hna eva tad viram prajanayanlo yanti. Possibly the meaning is that he ought
normally to begin the first day with the nine- versed stoma, the second day with
the fifteen -versed, the third day with the seventeen-versed and the last day with
the twenty -one -versed stoma; but this first stoma is dismissed and replaced on
each day by the twenty-four-versed one (with which he each time begins the day).
Sfiyana gives no help.
^ Cp. Jaim. br. II. 281-284; Arseyakalpa VII. 1-4; Nidanasutra VIII. 9; TS.
VII. 1. 8; Baudh. XVI. 28; Ap. XXII. 18. 12-15.
; :
560 THE BRAHMANA OP TWENTY FIVE CHAPTERS.
4. The pavamana(-laud)s are twenty-four-versed, the gayatrl
is of twenty-four syllables, the gayatri is a (means of) procreation ^
(so this serves) for procreation.
1 Cp. XVI. 14. 5, XIX. 5. 9.
5. Both kinds of stomas are applied, the odd and the even ones ;
this is a pairing ;
in consequence of this pairing he is procreated.
6. The first day is an agnis^ma; the second, an ukthya; the
third, a sodasin(-day) ;
the fourth is an over- night-rite \ for obtaining
different kinds of strength (of manly vigour in his descendants).
1 This is the statement of Jaim. hr. II. 284: ngniHomo vai prathamam ahar ^
ukthyo dvitlyaipt aodaSimdrns (.ffc. ukthyah) trtiyam,^ atirdtraS caturtham, ndndmrydny
ahani bhavantif virdnum eva ndnavlryatdyaiy but it collides with our Brahmana,
according to which the third day is an ukthya, cp. § 9.
7. They make the days of different strength.
8. The first day is of gayatri-nature ;
the second, of tristubh-
nature; the third, of jagatl-nature ; the fourth, of anustubh-nature
^ This is not easy to explain, because the total number of verses of each day
is not divisible by the number of syllables of gayatri, tristubh, jagati and
anustubh. Cp. XX. 16.7. I subjoin the parallel passage from the Jaim. br.
(II. 283), which, however, I am unable to explain: gdyatnfdydtaydmnyd trtlyam
ahaa tayate^ kaa tarn indra tudvasav iti maitrdvarunasdma ; tdsdm thakaarani
sampadyante ;
yd gdyatryo gdyatryas id, yah kakubhah kakubhas td, yd brhatyo
brhatyas id ; yathdyatanarn chanddrnsi yujyante ;
gdyatryd vai prafhamam ahaa
fdyate, iristubhd dvitlgarp, jagatyd trtlyam^ anustuhhd caturtham, etc.
9. About this, they (the Theologians) argue :
'
If they applied
11.
the sodasin(-laud) on the third day, they would reach through the
third day the anustubh and the fourth day would be deprived of its
(appointed) metre, for the sodasin(-laud) is anustubh-like
I This argumentation should prove that not the reckoning of § 6 (that of the
Jaiminiyas, probably) is right, but rather that which has been explained in §1.
It seems that here the Paucavirn-'abrahmana polemizes against the Jaiminiyas.
10. The soda3in(-laud) should be applied on the fourth day
(so) it is applied in its proper place
1 8va dyatane.
He (thus) makes the days of different strength.
— ;
XXL 9. 4. XXL 9. 16. 561
12.
The Brahman’s chant (or third prstha-laud) of the first day
is the naudhasa^; of the second day, the syaita^; of the third day,
the 1arayantlya^ ;
of the fourth day, the traisoka.*
1 Cp. note 2 on VII. 10. 2.
2 Cp. note 1 on VII. 10. 2.
3 Cp. note I on VIII. 2. 9.
< Cp. note 1 on XII. 10, 20.
13. Here they say :
‘
It is a slipping down, as it were, if, after
a larger metre, he applies a smaller one’^.
Head : yaj jyayasas ch'indaso 'dhi kaniyaS chanda upaititi. The third day
being jagata (see § 8) (of 48 syllables) ; the fourth, anustubha (of 36 syllables).
14. That on the fourth day that excessive jagatt is applied ^
(serves) for not slipping down.
^ The trai^oka of the fourth day (see §12) is chanted on atijagatl -verses
cp. XII 10. 21.—With § 13 and 14 agrees XII. 10. 3.
15. The Acchavaka’s chant (or fourth prstha-laud) of the first
day is the kaleya^; of the second, the madhucchandasa^ ;
of the
third day, the raurava ^ ;
of the fourth day, the samanta * : for
bringing about different strength.
1 Cp. note 2 on VIII. 2. 11.
2 Cp. note 2 on IX. 2. 17.
3 Cp. note 2 on VII. 5. 11.
* Cp. note 1 on XV. 4. 0.
(On the verses beginning:) ‘Unto the soma, thee, o Bull ^
*
16.
is chanted the rathantara of the first day. (On the verses beginning:)
‘
Who, o Indra, him that has thee as wealth ’
the varaadevya (of
the same day). (On the verses beginning:) ‘When thou wast born,
o unequalled one’^, the brhat of the fourth day. (On the verses
’
beginning :)
‘
Pour out the intoxicating (draught) of the sweet herb
the vamadevya (of the same day) for making the metres
: of differ-
ent strength He (in this manner) makes the days of different
strength.
1 SV. I. 161 =RS. VIII. 45. 22-24 (var. r.)=:SV. II. 81-83.
2 SV. I. 280=RS. VII. 32. 14-15 (var. r.)=SV. II. 1032.1033.
3 SV. aranyaka-samhita 11. 7=RS. VIII. 89. 5-7=SV. II. 779-781.
4 SV. I. 385=]^S. VIII. 24. 16-18 (var. rr.)=SV. IL 1034-1036.
5 The verses are in gayatrl-, brhatl-, anustubh-, and usnih-metre.
36
:
562 THE BRAHMANA OP TWENTY FIVE CHAPTERS.
XXL 10.
(The four-day-rite of Jamadagni.)^
1. The first day is an agnistoma, with (alternately) nine-versed
and fifteen-versed (lauds)
' The Bcheraa, then, is as follows
9, 15, 9, 16, 9, I
16, 9, 16, 9, 16 |
9, 15 (=54+90=144).
2. Of the next day, the out-of-doors-laud is twenty-four-
versed ;
the (first) three ajya(-laud)s are fifteen- versed ; that of the
Acchavaka (the fourth ajya-laud) is seventeen -versed ;
the midday
pavamana(-laud) is twenty-one-versed; the first two prstha(-laud)s
are seven teen -versed ;
the last two are twenty-one-versed ; the after-
^
noon-service and the uktha(-laud)s are tvventy-one-versed
^ In the text after cive pTsthe. the words eJcavnh^e dve have fallen out. The
schema* then, is as follows:
24, 15, 15, 16, 17 1
21, 17, 17, 21, 21 |
21, 21. 21. 21, 21 |
(=288).
3. Of the third day, the out-of-doors-laud and the (first) three
ajya(-laud)8 are twenty-one-versed ;
that of the Acchavaka is fifteen-
versed ;
the midday-pavamana(-laud) is twenty-four-versed ;
the
prstha(-laud)s are twenty one- versed ;
the afternoon-service and the
(first) two uktha(-laud)s are twenty-seven-versed ;
that of the
Acchavaka is twenty-one-versed
I The schema, then, is as follows:
21, 21, 21, 21, 15 j
24. 21, 21, 21, 21 ]
27, 27, 27, 27, 21 |
(=336).
4. Of the fourth day, the pavamana(-laud)s are twenty-fonr-
versed ;
the Hotr's ajya(-laud) (the first) is fifteen- versed ;
the
(next) three are seventeen-versed ; the prstha(-laud)s are twenty-
one-versed; the agnistoma(-laud) is thirty -three- versed ;
the uktha
(-laud)s and the sodasin are twenty-one-versed ;
the night(-laud) is
fifteen -versed ;
the twilight(-laud) nine -versed
1 So the schema is:
24, 15, 17, 17, 17 1 24, 21, 21, 21, 21 \ 24, 33, 21, 21, 21 1
21, 180, 9 |
(=528).
I Cp. .Taim. br. II. 286-287 (Auswahl no. 164); Arfeyakalpa VII. 5; LSty
IX. 12. 1-7; TS. VII, 1. 9; Baudh. XVI. 28; Ap. XXII. 18. 16—19. 2; KSty.
XXTII. 2. 14-3. 2.
— :
XXI. 10. 1. XXI. 10. 11. 563
5, 6. Jamadagni, being desirous of thriving, grasped this (rite)
He got that thriving (i.e so much thriving) that they now , say
‘
No grey-haired descendants of IJrva ^ know each other ’
1 Read aurvau instead of maxi ;
probably the Leyden MJ^. has such, and
cp. Jaim. br. 1. c. (Auawahl no. 154).
2 The descendants of Urva, i c., the Jamadagnyas, are so numerous, that,
when they are grown aged, they do not know each other. The passage has
been misunderstood y Keith (Translation of Taitb. S., page 565) and by Hopkins,
1
who (in ‘Gods and Paints of the Gicat Hiuhmana’ page 54) translates: ‘The
two sons of tTrva are not recognised as grey-haired men’.
7. So through this (rite) he thrives in all respects.
8. The metre (of this rite) is equal to the Jagatl^.
t I read, with the Leyden MS.: jagaihn chaiulo '
hhisampadyate, op. Jaim.
br. IT. 286: atha yad evaitani stotruni sayistutuni jagaiim abhi sampadyanfCt teno
eva jdgaia iti. The meaning is that each day comprises a number of verses
which is reducible to a certain number of jayatTs of 48 syllables. The 144
versos of the first day are e(.ual to 3 jagatfs; the second day comprises 288
verses or 6 jagatis; the third day comprises 336 vcises or 7 jegatis; the last
day has 528 verses or 11 jagatfs.
9. Among the metres it is the jagati that has reached the
highest thriving ;
he reaches by this (rite) the highest thriving.
10. On the upasad-days, sacrificial cakes (of rice or barley) are
offered^. The sacrificial cakes are the cattle. He is firmly estab-
lished in (the possession of) cattle.
1 TS. has precisely the same; the Jaim. br. IT. 287 has: tasyaitdh puroda-
Hnlr apasado bhavanti ; yonir vai puroddso reta ajyaniy tad yat puroda^am
hutvajyenabhijuhotiy yonyam evaitad retah pratisthupayantyy amiathydaya retas
siktam prajanayate ya evam veda. Note the Vedic nominative puroddHniJi as
against the younger form °nyah of Pane. br. and TS. — According to LSty.,
the four-day-rite is preceded by twelve upasad-days. On each of these days
at morning and evening a puroda^a or lice-cake is offered, for which the mantras
re given in the Brahmana, below, §§ 11-22, and the number of kapalas in §23.
Moreover, Laty. ordains that, after the completion of this four day -rite, these
same offerings should be performed during twelve days, but now in reversed
order. KatySyana, who must have been acquainted with the Sutra of Laty.
(or DrShyayana), makes the same statement; cp. Ap. XVII. 18. 17 — 19. 2.
11. ‘0 Agni ! Take thou upon thyself the office of Hotr, take
upon thyself the sacrifice. Bring near^ for help the father Vaisvanara.
564 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Pour ye out into the fire the sacrificial substance for Indra, for the
Gods. 8vaha !*
I kur is a misprint for kar.
12. ‘0 Alvins! Ye two Gods! mix ye to-day through your whip
of sweetness this offering for the Sacrificer. Pour out this sacrificial
substance for Indra, for the Gods, svaha !’
13. ‘0 God Visnu! To-day at this sacrifice make thy wide step
for the Sacrificer. Pour out the sacrificial substance for Indra, for
the Gods, svaha !’
14. ‘O God Soma ! Be thou to-day a seed-placer at this sacrifice
for the Sacrificer. Pour out the sacrificial substance for Indra, for
the Gods, svaha !’
16. ‘0 God Savitr ! Send to-day at this sacrifice thy good Savitr-
being for the Sacrificer. Pour out the sacrificial substance for Indra,
for the Gods, svaha I*
16. ‘0 God Dhatr ! Be thou to-day at this sacrifice a good Dhatr.
Pour out the sacrificial substance for Indra, for the Gods, svaha !’
17. ‘0 divine Pressing-stones ! Let to-day at this sacrifice loudly
resound your voice, full of sweetness. Pour out the sacrificial sub-
stance for Indra, for the Gods, svaha !’
18. ‘0 Goddess Anumati ! Allow to-day this sacrifice to the
Sacrificer. Pour out the sacrificial substance for Indra, for the
Gods, svaha 1’
19. ‘O Goddess Aditi ! Send to-day at this sacrifice your good
Aditi-being. Pour out the sacrificial substance for Indra, for the
Gods, svaha !’
20. ‘0 divine Waters! Yield yourselves to-day at this sacrifice
to the Sacrificer. Pour out the sacrificial substance for Indra, for the
Gods, svaha 1’
21. ‘Enjoying in each seat, provided with progeny (is) the Rbhu.
Pour out the sacrificial substance for Indra, for the Gods, svaha !’
22. ‘0 God Tvastr I Be thou a good seed-placer to-day at this
sacrifice for the Sacrificer. Pour out the sacrificial substance for
Indra, for the Gods, svaha 1’
-
XXI. 10. 12.~xxi. 11. 3a. 566
23. (These offerings are successively) a cake of one kapala for
Agni ;
a cake of two kapalas for the Asvins ; a cake of three kapalas
for Visnu ;
a cake of four kapalas for Soma ; a cake of five kapalas
for Savitr ;
a cake of six kapalas for Dhatr ;
a cake of seven kapalas
for the Maruts ;
a cake of eight kapalas for Brhaspati ;
a cake of
nine kapalas for Mitra ;
a cake of ten kapalas for Varuna ;
a cake of
eleven kapalas for Indra ;
a cake of twelve kapalas for the All-gods.
XXL 11.
(The f o u r - d a y -r i t e of Vasistha.)^
1. The morning-service is nine-versed ;
the midday-service,
fifteen-versed ;
the afternoon-service, seventeen-versed ^first day). The
morning-service is fifteen-versed ; the midday -service, seventeen-
versed ;
the afternoon -service and the uktha(-laud)s are twenty-one
versed (second day). The morning-service is seventeen-versed ;
the
midday-service, twenty-one-versed ;
the afternoon-service and the
uktha-(laud)s are twenty-seven-versed (third day). The morning-
service is twenty-one- versed ;
the midday -service, twenty-seven- versed ;
the afternoon -service, thirty-three-versed ;
the uktha(-laud)s are des-
cending^: the first is tw enty -seven- versed ;
the second and the third
are twenty -one- versed, as is also the sodasin ;
the night( -service) is
fifteen-versed ;
the twilight(-Iaud) is nine-versed (fourth day)
J
Cp. note 1 on XX. 2. 1.
2 The same is expressed more briefly in Jaim. br. : tasya tray as trayo yukta
ahar vahanti.
2. After his son had been slain^, Vasistha thought himself bereft
(or ‘left behind'). He saw this (rite, practised it), and reached superior-
ity. He who thinks himself bereft, should perform this (rite).
1 Cp. note 1 on IV. 7. 3.
3a. In that he steps on from one stoma to another (subsequent)
stoma, he ascends from the top to the top^.
1
Cp. note 1 on II. 1. 3.
1 Cp. Jaim. br. II. 289 (called vasis^hasya samsarpa); Arseyakalpa VII. 6;
Laty. IX. 12. 8-9; NidSnasutra VIII. 10; Ap. XXII. 20. 1-2.
566 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
36. There are the two janitra(-saman)s^ for obtaining progeny*.
1 Cp. note I on VI. 9. 5.
2 It is, and has been to the Sutrakara, uncertain, where in this four-day-rite
these sSmans ought to be applied, as, strangely enough, Ma^aka in his Arseyakalpa
does nob record them hero. According to Latyayana, they are either to be
4. on the fourth
applied day, one of them on the brhati-parb (cp. Arseyakalpa,
Introduction, page XXIV), the other on the anustubh-part, because the fourth
day is the place for these aSmans (cp. c.g., Arseyakalpa I. 9. a) ; or these
samans are to be regarded as optional, because they are not prescribed in the
Arseyakalpa.
The uktha(-laud)s of the last day are descending : for (gaining)
a firm support.
XXL 12.
(The four-day-rite of Visvamitra.)'
1. A nine- versed agnistoma ;
a fifteen-versed ukthya ;
a seven-
teen-versed ukthya ;
a twenty -one- versed over-night-rite. (This is the
four-day-rite called) *
Visvamitra’s victory
2. The Jahnus and Vrclvats quarrelled for the (possession of
the) kingdom. Visvamitra, the king of the Jahnus, saw this (rite and
practised it). He got the kingdom ;
the others (the Vrclvats) were
deprived of it.
3. One who has a rival should perform (it).
4. He who knows this succeeds himself, his rival is defeated.
5. This (rite) is an expanded ‘
Light ’(-stoma) L
1 The jyotistoma, as agnistoma, comprises on one single day the four stomas
that here are distributed over the four days (9-, 16-, 17- and 21-versed).
6. He who knows this becomes a ‘ light’ among his subjects
1 Cp. note 1 on VI. 3. 7.
7. This (rite) comprises the four stomas (par excellence) ; four-
footed is cattle ;
he is firmly established in (the possession of) cattle.
8. The stomas
do not exceed the twenty-one-versed
(of this rite)
one; the twenty-one-versed stoma is a firm support' at the end of ;
the sacrifice he is firmly supported.
1 Cp. VI. 1. 11.
1 Cp. Arseyakalpa VIL 7; Ap. XXII. 20. 2.
' — ^ ; ;
XXI 11. 36. XXI. 13 4. 667
XXL 13.
(The Abhyasangya or fche five-day-rite of
the G o d s .
)
1. The (first) two services nine-versed, one (the third) fifteen-
versed (first day). The (first) two services fifteen- versed, one
seventeen- versed (second day). The (first) two services seventeen-
versed, one twenty-one- versed (third day). The (first) two services
twenty-one versed, one twenty -seven- versed (fourth day). The (first)
two services twenty-seven-versed, one (the third service) thirty-three-
versed ; the uktha(-laud)s descending : twenty -seven- versed, the first:
(the last) two and the sodasin, twenty-one- versed ;
the night(-laud),
fifteen -versed ; the twilight(-laud), nine-versed.
The Gods and the Asuras strove together but could not gain a
2.
definite victory. They said Let us gain the definite victory by a :
‘
pairing of the word. Those of us (of Gods and Asuras) who do not
find a counterpart in the pairing of the Word, those shall be defeated.'
The Gods (then) said. ‘
One '
(ehah, m a s c .
) ;
the Asuras, from
their side, found as counterpart in the pairing of the Word ;
‘
One' {eka^
fern.). The Gods said :
‘
Two (dvau, m a s c . ) the Asuras found
as counterpart ‘
Two ’
(dve, fern.). The Gods said :
‘
Three ' (trayah,
m a s c .
) ;
the Asuras found as counterpart ‘
Three '
(tisrak, fern.).
The Gods said ;
‘
Four '
(catvarah, m a s c . ), the Asuras found as
counterpart ' Four '
(catasrah, fern.). The Gods said Five {panca :
‘ '
)
the Asuras found no counterpart (as the word panca has no separate
form for the femininum). Thereupon, the Gods had gained the victory
and the Asuras were defeated L
1 This quasi -legend is given here in abbreviated form ; see the Jaim. br where
(under Auswahl 155) the other recensions are given.
3. He who knows this thrives himself, his rival is defeated.
4. It was the year^; the strength (and) the food, that they (the
Gods), thereby, took away from them (from the Asuras).
1 In the KanvTya-recension of the Sat. br, and in the Jaim. br., it is the five
rtus (i.e., the year) that by the last unanswered challenge the Gods won from the
Asuras.
1 Cp. Jaim. br. II. 291-293 (Auswahl No. 155); Arseyakalpa VII. 8-10;
Nidanasutra VIII. 10 ; Ap. XXII. 20. 6-8.
-
568 THE BRAHMANA OF TWENTF FIVE CHAPTERS.
5. He who knows this takes away from this rival the year : the
strength (and) the food.
6. It is a five-day-rite ;
man is five-fold cattle is five-fold ^ •
thereby, he reaches (comes into the possession of) man and cattle.
I Cp. notes 1 and 2 on IT. 4. 2.
7. This sacrifice is yoked not with one single (bullock or horse,
but with two,) and it is (properly) put together (or ‘
continuous ’) for
each day is brought into action (or ‘
begun *) by two stomas Whatever
desire he wishes to see fulfilled, that he thereby reaches.
1 This part of the § is the same as the beginning of XVI. 1. B. The continuity
is explained in § 9.
2 The first two services of each day are in the same stoma.
8. For, whichever goal he hopes to reach by a (cart) drawn not
by one single (bullock, but by two bullocks), that he reaches,
9. It is an internally attached five-day-rite for the sake of conti-
nuity.
I Because each next day begins with the same stoma that ends the preceding
day ; cp. note 3 on page 96 of the edition of the Arseyakalpa.
10. The uktha(-laud)s of the last day are descending, for obtain-
ing a firm support (on the earth).
XXI. 14.
(The Pancasaradlya five-day-rite.)^
1. A nine -versed agnistoma ;
a fifteen -versed ukthya ;
a seventeen
versed ukthya : a fifteen -versed ukthya ; a seventeen -versed over-
night-rite : (this is) the Pancasaradlya' (or) the stoma (?!.e., the sacri-
fice) of the Maruts.
^ On the name (* rite of five autumns’) cp. § 8.
I Cp. Arseyakalpa VIII. 11. a, b; LSty. IX. 12. 10-14; Jaim. br. II. 178-180:
TBr. II. 7. 10-12: Baudh. XVIII. 11 ; Ap. XXII. 20. 9—21. 11 ;
Katy. XXIIT. 4.
3-27; A4v. X. 2. 29-30; Sahkh. XIV. 62. Amongst these sources, it is only the
Jaim. br. that regards this rite as an ekaha ; it is striking that TBr. and Baudh.,
although they consider the Pafica^Sradrya as a five-day -rite, treat of it in the
description of the ekRhas.
—
XXI. 13. 5. XXI. 14. 8. 569
2. He who desires to see himself multiplied (by progeny of
children, and cattle) should perform this (rite).
3. The Maruts are the most numerous among the Gods ;
he
becomes numerous (‘ multiplied ’).
4. The stomas (of this day) do not exceed the seventeen -versed
one ;
Prajapati is seven teen -fold ^ : he reaches (i.e., he becomes equal to)
Prajapati.
I Cp. note 1 on II. 10, 5.
5. Agastya consecrated, by sprinkling, the bulls (he was going to
immolate), (destining them) for the Maruts \ (but) he fastened them at
the sacrificial posts, (destining them) for Indra They (the Maruts)
took up a thunderbolt and assailed (him) He saw that® kayasubhiya
(-hymn)^ and, thereby, appeased (them)^.
1 So he had said : mamdbhyo vo jus tarn prokmmi and, indraya vo juaiam dlabhe.
2 According to TBr., Indra took away the victims destined for the Maruts and
it was Indra whom they assailed,
2 Read the text : te vajram Mayabhyapatant sa etat^ etc.
^ P»S. I. 166, beginning Jcaya Subha,
5 For this legend, cp. also the Author’s: Altindische Zauberei, die Wunsoh*
opfer, no. 66.
6. That the kayasubhiya(-hymn) is recited \ is for appeasing.
I No Hotr-sutra prescribes this ^astra
7. 8. (They bring) ^ seventeen spotted bulls, five years old, and
seventeen three years old (cows), that have not been approached (by a
bull) ;
on (all) these the ritual of paryagnikarana and of sprinkling is per-
formed ^ ; whereupon, they immolate the cows, but set free (/.e., do
not immolate) the bulls. After the lapse of a year, they bring
(seventeen three years old) reddish-brown (cows), with spots of
the colour of fresh butter, and those same (seventeen) bulls ;
on
all these the ritual of paryagnikarana and of sprinkling is performed :
whereupon, they immolate the cows, but set free the bulls. After the
lapse of a year, they bring (seventeen three years old) striped (cows)
and those same bulls on all these the paryagnikarana and the sprink-
;
ling is performed ; whereupon, they immolate the cows, but set free
the bulls. After the lapse of a year, they bring (seventeen) tawny
coloured (three years old cows) and those same bulls ;
on all these the
570 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
paryagnikarana and the sprinkling is performed ;
whereupon, they
immolate the cows, but set free the bulls. After the lapse of a year,
they bring (seventeen) variegated (three years old cows) and those
same bulls ;
on all these the paryagnikarana and the sprinkling is per-
formed ;
whereupon, they immolate the cows, but set free the bulls.
1 Has anayanti fallen out, or is the word to be supplied ?
2 To which deities they are consecrated by sprinkling and to which deities
they are immolated, will appear from § 12. Because each time the pa4ubandha
takes iplace during five years in autumn, hence its name paficaSaradlya.
9. After the lapse of a year, the sacrifices of soma (i.e.. the five-
day-rite) take place.
10. They immolate, day after day, three (of those bulls) (during
the first four days of the five-day-rite and) five on the last (day).
11. The (victim to be sacrificed on the day immediately before
the soma-days proper is a) he-goat, destined for Agni and Somab
1 This is tho usual rite.
12. The bulls are destined for Indra and the Maruts the cows
for the Maruts (alone).
1 They replace the savana-he-goat, according to TBr,
13. If (during those five years) Rudra covets (one of those bulls,
so that it dies by fever), he should sacrifice a rice-cake to Agni accom-
panied by Rudra, and immolate another (bull).
14. If (one of them) is destroyed (by falling into a pit), he should
sacrifice a rice-cake, prepared on one kapala, to Earth, and immolate
another one.
15. If (one of them) sinks down, he should sacrifice a mess of
boiled rice to Nirrti, and immolate another one.
If (one of them) is drowned, he should sacrifice a mess of rice to
Apam napat, and immolate another (bull).
If (one of them) becomes blind, he should sacrifice a mess of rice
to Surya, and immolate another (bull).
16. If (one of them) becomes lame or loses its horns, he should
sacrifice a mess of rice to Brhaspati, and immolate another (bull).
—
XXI. 14. 9. XXI. 15. 2. 571
1 17. If one of them escapes, he should sacrifice a mess of rice to
Vayu, and immolate another (bull).
18. If (one of them) is vanquished ^ b 3 force, he should sacrifice a
’’
rice-cake, prepared on eleven kapalas, to Indra Prasahvan, and immo-
late another (bull).
who
follows our Brahmana, has nay cywr instead
Ap., of ^ai/ctywr ; but the
Leyden MS. agrees with the printed text.
19. If (one of them) perishes through another kind of death, he
should sacrifice a rice-cake, prepared on twelve kapalas, to PrajApati,
and immolate another (bull) ^
1 With §§ 13-19 we may compare the similar prescriptions for the horse at the
Ai^vamedha: TBr. III. 9. 17 (TS. VII. 5. 21) ; Sat. br. Xlil. 3. S ; Ap. XXII. 7.
9—8. 2.
20. When Ekayavan Gandama had performed this rite at (the
place called) Vetasvat, he got all kinds of welfare ^
1 In TBr. II. 7. 11. 2 and Jaim. br. II. 178, he is called Ekayavan KSndama.
21. He who knows thus gets all kinds of welfare.
XXL 15
(The Antarmahavrata five-da y - rite.
1. A Jyotis^ma-agnistoma^ ;
a go(-day) as ukthya^; a maha-
vrata-(-day) ^ : a go(-day) asukthya'*; an ayus(-day) as over-night-
^
rite
1 See XVI. 1.
2 See XVI. 2.
3 See XVI. 7.
4 See XVI. 2,
* See XVI. 3. —The mahavrata-day is in the midst, hence the name in the
later sources ; antarmahavrata. According to the Jaim. br. this paficaratra consists
of the three-day -rite jyotis, go, ayus, a twenty-five versed mahavrata and an
overnight -rite with all the stomas, and it is destined for one who desires to get
food {annadyakama),
2. The vrata (Le., the mahavrata- rite) is the year : its head is the
season of spring, its wings are the summer and the rainy season, its
middle (its trunk) is the autumn, its tail is the winter.
1 Cp. Jaim. br. II. 294 ; Araeyakalpa VII. 11. c ;
Ap. XXII. 21. 12-14.
572 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. Therefore, at the time of autumn the plants (as rice or barley)
bear ripe fruits, for the autumn is the middle part of the year
1 These two paragraphs seem to imply that this rite is destined for one who is
desirous of obtaining food, but the reasoning is not over-clear.
4 . An unheard-of deed do they, who undertake the (rite of the)
mahavrata before the (end of the) year^.
1 The mahavrata in the gavam ayana comes in on the last day but one of the
year, but here it is applied in the middle of the five-day -rite. Jaim. br. IT. 294 : tad
ahur ; na pura aamvataaran mahavratam upetyam itL
5. This five-day-rite, forsooth, is a complete (maha)-vrata, for
there are five seasons ^ (as there are here five days).
1 I suspect that we ought to read yat paficaratrah instead of yat pancardtre.
If we accept this view, the meaning may be : the mahavrata, it is true, comes here
in the middle, but, as the whole five-day-rite, in a mystical way, is identical
with the mahavrata, this unheard-of deed is annulled.
6 He who knows this lauds with a complete (mahs)vrata and
reaches the normal term of (human) life.
Twenty-second Chapter.
(The ahlnas, concluded.)
XXII. 1.
(The prsthya-six-day-rite. )
^
1. A six-day-rite with the prstha(-saman)s
1 On each day, the first prstha-laud is one of the prstha-samans ; rathantara,
hrhat, vairupa, vairaja, sakvara, raivata.
2. The seasons found no firm support; by this (rite) they
found a firm support. He who desires to obtain a firm support,
should perform (it). He obtains a firm support.
3. There are six seasons; in the seasons he is firmly estab-
lished. It is a six-day-rite with the prstha(-saman)s : in order to
thrive in a visible way.
1 Cp. Arseyakalpa VII. 12. a, b; NidSnasutra VIII. 11; Ap. XXII. 22. 4.
;
XXI. 15. 3. —XXII. 3. 3. 573
4. For by this (rite), the seasons throve in a visible way ^
(so it serves) for thriving.
1 The autumn e.g. thrives in a visible way.
XXII. 2.
(Second six-day-rite. )^
1. A nine-versed agnistoma; a fifteen -versed ukthya ; a seven-
teen-versed ukthya; a jyoti3(-day) ^ ; a go(-day)^ and an ayus
(-day) as over-night-rite \
1 See XVI. 1, 2 and 3.
2. He who wishes to reach the normal term of (human) life
should perform this (rite).
3. In that a three-day-period is at the beginning : three in
number are the vital principles: out- breathing, in-breathing, through-
breathing — these same are, thereby, put together.
4. And that there is a jyotis(-day), a go(-day) and an ayus-
over-night-rite, (that is) for getting firmly supported.
XXII. 3.
(The Prsthyavalamba or Abhyasanga six-day-rite.)-
1. An '
internally attached' five-day-rite^ and a Visvajit as over-
night-rite 2.
1 See XXI. 13 (note I on ^ 9 ib).
2 See XVI. 5.
2. For (the fulfilment of) one wish (serves) a sattra ;
for (the
fulfilment of) another (wish) (serves) a sacrifice^. By a sattra he
does not get that for which a sacrifice^ (is undertaken), nor by a
sacrifice^ that for which a sattra (is undertaken)
1 The word yajna is here used in the sense of ekaha or ahlna.
3. This (rite) is, as it were, a sattra, in that the prstha(-saraan)s
(are applied) in their regular order In that they are (used) at
once-, he, thereby, puts into him at once strength (and) valour.
1 Cp. Arseyakalpa VII. 12. c; Nidanasutra VIII. 12; Ap. XXII. 22. 0-7.
2 Cp. Arseyakalpa VII. 12. d; Nidanasutra VIII. 12; Ap. XXII. 22. 8-9.
674 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Viz.t during the first six days.
* Viz., at the Vi4vajit, where all the prathasamans are applied (on one
day). In a sattra they occur on each of the first days of the da^aratra, and
so this six-day-rite is, as it were, nob only an ahina but at the same time also
a sattra.
4. The pr8tha(-slman)s are food ; ho brings food unto him
1 Cp. XVL 15. 8 and XTX. 9. 4.
6. The prstha(-samans) are cattle He is firmly established
in (the possession of) cattle.
1 Cp. XVI. 15. 8.
6. There is the internally attached five-day-rite: for the sake
of continuity \
1 Cp. XXI. 13. 9.
7. There is the Visvajit as over-night-rite: for conquering all.
XXII. 4.
(The seven-day rite of the Rsis.)^ -
1. A six -day-rite with the pr8tha(-samans) (and) a mahavrata
as overnight-rite^.
1 See XXll, 1.
2 See, probably, XVI. 7.
2. The seven Seers throve through this (rite). Thereby, it is a
(cause for) thriving. Therefore, they practise it, for thriving.
3. There are seven kinds of breath in the head ^
;
the organs
of sense are the breaths ;
the organs of sense he obtains by this
(rite).
1 Cp. II. 14. 2 with note 2.
4. There are seven kinds of domestic animals ; these he obtains
by this (rite).
6. The vrata^ is the (first) pr8tha(-laud) of the seventh day,
for this is not reached The vrata is food he reaches food by
this (rite).
1 Cp. Arseyakalpa VII. 13. a; Nidanasutra VIII. 13; Jaim. br. II. 301-
302; Ap. XXII. 22. 13-14.
-
XXII. 3. 4. — xxu. 6. 9. 575
1 The mahavrata as described in IV. 10.
2 Meaning ?
8 Cp. IV. 10. 1.
6. There is the six-day-rite with the prstha(-sainan)s, for
thriving in a visible manner.
7. For in a visible manner the Seers throve by this (rite), (so
it is) for thriving.
XXII. 5.
(The seven-day-rite of Prajapati.)^
1. A six-day-rite with the prstha('Samans), (and) a seventeen
versed mahavrata as over-night-rite.
2. Of this (last day), the head is nine- versed, the wings are
fifteen- versed, the trunk is seventeen- versed, the tail is twenty-one-
versed
1 The normal mfiihavrata-laud is: head: nin e- versed ; right wing: Bfteen*
versed; left wing: seventeen-versed ;
trunk; twenty-five-versed ; tail: twenty-
one-versed; see V. 1. 2, 10, 10.
3. By means of this (rite), Prajapati created the creatures.
4. He who knows this is procreated in children and cattle.
5. Prajapati is seventeenfold ;
in that the vrata (or mahavrata-
day) is seventeen-versed, he reaches (t.e., becomes equal to) Praja-
pati.
6. In that the head is nine-versed : there are nine vital princi-
ples — in the (retaining of the) vital principles he is firmly established.
7. That the wings are fifteen -versed is for the sake of equili-
brium
1 Cp. V. 1. 11.
8. The trunk is seventeen-versed ;
Prajapati is seventeen-fold, he
reaches Prajapati.
9. The tail is twenty-one* versed, for gaining a firm support
' Cp. V. 1. 16, 17.
J
Cp. Arseyakalpa VII. 13. b; Nidaaasutra VIII. 13; Ap. XXII. 22. 15-16.
676 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
XXII. 6.
(The Chandoma-pavamana seven-day-rite.)'
1. A six-day -rite with the prstha(-saman)s, (and) a mahavrata
( day) as over-night-rite, in which the pavamana-lauds agree with the
Chandoma (-day)s
1 Cp. note 1 on XXI. 6. 1.
2. He who is desirous of (obtaining) cattle should perform (it).
3. The Chandomas are cattle '.
1 Cp. X. l. 21, note 1 on III. 8. 2.
4. In that of the mahavrata(-rite) the pavaraana(-laud)s are
Chandomas, (thereby) he obtains cattle.
5. Th ere are both kinds of stomas, even and odd ones ;
this is a
pairing ; in consequence of this pairing he is procreated.
XXII. 7.
(The s e V e n - d a y- r i t e of Jamadagni.)^
1. An internally attached five-day-rite'; a thirty-three-versed
(one) day (-rite) of which (however) the agnistoma (-laud) is thirty-four-
versed (sixth day) ;
(and) a seventeen- versed mahavrata as over -night-
rite of which the out-of-doors-laud is twenty-four- versed, the head nine-
versed, the wings fifteen- versed, the trunk seven teen -versed, the tail
twenty -one- versed (seventh day).
1 Cp. XXI. 13.
2. By this (rite), Jamadagni throve in all respects. By this (rite),
he thrives in all respects.
3. That there is at the beginning an internally attached five-day-
rite, is for continuity
1 Cp. XXI. 13. 9.
4. Then (there is) that thirty -three- versed day — there are thirty-
three deities ;
he reaches (becomes equal to) the deities.
1 Cp. IV. 4. 11.
^ Jaim. br. II. 309; Arseyakalpa VI. 13. c ; Ap. XXII. 22. 17-18.
2 Cp. Arseyakalpa VII. 13. d; Jaim. br. II. 308 is similar, not equal.
;
XXII. 6. 1. — XXII. 8. 5. 577
5. Of this (day), the agriiatoma(-laud) is thirty four -versed
Prajapati is the thirty-fourth of the deities ^
;
he reaches Prajapati.
1 Cp. note on X. 1. 16.
6. The out-of-doors-laud of the mahavrata(-day) is twenty-four-
versed ;
the gayatri is of twenty-four syllables ;
the gayatri is a (means
of) procreation ;
(so this is) for procreation.
7. There are both kinds of stomas, even and odd ones ;
this is a
pairing ;
in consequence of this pairing he is procreated.
8. In that the head (of the mahavrata) is nine- versed, there being
nine vital principles, he is firmly established in his vital principles.
That the wings are fifteen-versed, is for equilibrium. The trunk is
seventeen-versed ;
Prajapati being seventeen-fold, he reaches Prajapati.
The tail is twenty-one-versed, forgetting a firm support.
XXII. 8-
(The seven-day rite - of Indra.)^
1. A jyotistoma as agnistoma (1) ;
a go (-day) as ukthya (2) ;
an
ayus(-day) as ukthya (3) ;
an Abhijit as agnistoma (4) ;
a Visvajit
as agnistoma ^
(5) ;
a Sarvajit as agnistoma ^ (6) ,* an over-night-rite
with all the stomas^ (7).
1 Cp. XVT. 1-5. 2 Cp. XVI. 7. 8 Cp. XX. 2.
2. By means of this (rite), Indra surpassed the other deities. He
who knows this surpasses (his) other (fellow-) creatures.
3. In that at the beginning there is the three-day-period : jyotis,
go, ayus, he reaches (i.e., practises ) the well-known stomas : these
worlds He is firmly supported in these worlds.
1 Viz. earth, intermediate region, sky ; op. IV. 1. 7.
4. Then, the Abhijit : by the Abhijit, the Gods conquered these
worlds; through the Visvajit, they conquered all; through the
Sarvajit, they conquered the whole
1 Cp. XVI. 7. 2.
5. There is the over-night-rite with all the stomas, for reaching
all, for conquering all. By this (rite), he reaches and conquers all.
1 Cp. Araeyakalpa VII. 13. e.
37
578 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
XXII. 9.
(The generating s e v e n - d a y - ri t e . )
^
1. Four nine- versed days, the first of which is an agnistoma (the
y
three others being ukthyas) ; a Visvajit-day ; a mahavrata-day, (and)
a Jyotistoma as over-night-rite.
2. By means of this (rite), Prajapati created man ^ ;
he obtained
the supremacy over all food.
1 According to Sayana, the purum here is the viraj, the primordial individuum
of RS. X. 90.
3. He who knows this obtains the supremacy over all food.
4. Of the (individual) who comes into existence, the head first
comes into existence ^
;
four-fold framed is the head : breath, eye-sight,
hearing, voice 2. The prstha(-saman)8 are the trunk In that he
undertakes (or ^
applies ’) the prBtha(-saman)s, he puts the trunk
together after the head.
1 The head appears first at birth; cp. Sat. br. VIII. 2. 4. 18.
2 Therefore, the first four days.
8 Therefore, the Vi4vajit in which all the six prsthasamans are applied,
5. So he had made man to it (to the first seven-day-period
;
and to man) he adds the food: the (maha)vrata^
1 Cp. IV. 10. 1.
6. And that there is (at the end) a Jyotistoma as over-night-
rite, this is for setting a-right what had not been attained (by the
preceding daj^s)^.
1 This is the same as XXII. II. 6.
XXII. 10.
(The prsthya-stoma seven-da y-rite.)^
1. A six -day-rite with (alternately) the (rathantara and brhat)
prstha(-samans), (and) a Visvajit(-day) as over-night-rite.
1 Cp. Arseyakalpa VII. 14 ; NidSnasutra IX. 1 ; Ap. XXII. 23. 6-6 ; on these
sources rests the name janakasaptaratra, which might mean also : the seven -day-
rite of Janaka (cp. Jaim. br. II. 303).
2 Cp. Arseyakalpa VII 16. a; NidSnasutra IX. 1.; Jaim. br. II. 303 differs.
;
XXII. 9, 1.— XXII. 11, 4. 579
2. For (the fulfilment of) one wish (serves) a sattra, for (the
fulfilment of) another wish serves a sacrifice. By a sattra, he does
not 1 get that for which a sacrifice (is undertaken), nor by a
sacrifice that for which a sattra (is undertaken). This (rite) is, as
it were, a sattra, in that the prstha(-saman)s (are applied) in their
regular order. In that they are (used) at once, he, thereby, puts
into him at once strength and valour. The prstha(-saman)s are
food, he brings food unto him. The prstba("saman)s are cattle;
he is firmly established in (the possession of) cattle^.
This is the same as XXII. 3. 2-5.
3. What presents itself in a visible way to men (presents itself)
in a cryptical way to the Gods, and what (presents itself) in a
cryptical way to men (presents itself) in a visible way to the Gods.
4. The Visvajit(-rite) is, in a cryptical way, the (maha)vrata
in a visible way he, by means of this (rite), obtains food^.
I To men, for whom the paroksam of the Gods is pratyaksanit this Vi^va-
jit means: (maha)vrata, i.e,, food; cp. XXII. 9. 5.
XXIL 11.
(The eight-da y - rite. )^
1. A six-day-rite with the prstha(-saman)p, a mahavrata(-day)
(and) a jyotistoma-over-night-rite.
2. By means of this (rite), the Gods reached their state of
God.
3. He who knows this reaches the state of a God.
4. The eight-day-rite ^ is a complete^ (maha-)vrata(-day), for
it amounts to an agnistorna^.
1 Reading (cp. XXI. 15. 5) aslaratro,
2 apta; cp. XXI. 15. 5, XXIII. 1. 2; Sayana supplies: devaih.
3 As the number of the verses m the mahSvrata does not agree with that
of a normal agnistoma, perhaps, sampadyate signifies here turns out to be : ‘
for the mahavrata is an agnistoma : a soma-sacrifice ending with the agni-
stoma-laud.
1 Cp. Arseyakalpa VII. 15. b; Nidanasutra IX. 1.
580 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
5. Further, that there is (at the end) a jyotistoma as over-night-
rite, this is for setting a-right what had not been attained (by the
preceding days).
6. Through the eight -day-rite, the Gods mastered ^ all.
1 Here is a pun ; aHa (eight) and aHa participle to a^nute.
7. He who knows this masters all.
XXII. 12.
(The nine-day rite - of the Gods.)^
la. A six-day-rite with the prstha(-saman)s, a jyotis(-day), a
go(-day) (and) an ayus(-day) as over-night-rite.
lb. The Gods were afraid of death. They resorted to Praja-
pati. He gave them immortality through this nine-day-rite.
2. This is man’s immortality, that he reaches the normal term
of life (and) that he becomes wealthier.
3. He who knows this reaches the normal term of life (and)
becomes wealthier.
4. It is a nine-day-rit3 : nine are the vital principles ^
;
in the
(possession of the) vital principles he is firmly established.
1 Cp. II. 15. 3.
5. There is a six -day-rite, with the prstha(-saman)s, for thriving
in a visible manner, and that there is a jyotis(-day), a go(-day)
(and) an ayus(-day) as overnight -rite, is for getting a firm support.
XXII. 13.
)^
(Second nine-day-rite.
la. A jyotistoma as agnistoma^; a go(-day) as ukthya^; an
2
ayu8(-day) as ukthya^; an internally attached five-day-rite ,
(and)
a VHvajit as over-night-rite
1 As XVI. 1-3. 2 As XXII. 3. » As XVI. 5.
1 Cp. Arseyakalpa VII. 15, c; Nidanasutra IX. 1; Ap. XXII. 23. 10.
2 Cp. Aweyakalpa VII. 15. d; Nidanasutra IX. 1.
— :
XXII. 11. 5. XXII. 14. 4. 581
Ih, One who is desirous of (obtaining) cattle should perform (it).
2. In that at the beginning there is the three-day-period
jyotis, go, ayua, he reaches the well-known stomas : these worlds.
He is firmly established in these worlds^.
1 Identical with XXII. 8. 3.
3. Further, that an internally attached five-day-rite is in the
middle : fivefold is man ^
;
fivefold is cattle ^
;
thereby, he reaches
man and cattle ^
1 See notes I and 2 on II. 4. 2.
4. There is a Visvajit as over-night-rite, for conquering all.
XXIT. 14.
(The Trikakubh ten-day-rite. -
1. A nine- versed agnistoma ; a fi f t e e n -versed ukthya ;
a
nine- versed agnistoma : a seventeen-versed agnistoma ; a twenty-
o n e -versed ukthya; a seventeen-versed agnistoma; a twenty-seven-
versed agnistoma ;
a thirty-three -versed ukthya ;
a twenty-
seven- versed agnistoma ;
a Visvajit as over-night-rite.
2. Indra, having slain the Asuras, conceived that he had done an
unheard-of deed. For him the gods performed this stoma (i.e., this
sacrifice). He (thereby) was freed from his bad lot^.
nirdaSa means: ‘more than ten days old’ (‘out of his teens’, but applied
1
to days, not to years). A new born infant and its mother are nirdaSa when the
first dangerous ten- day-period is passed away. This state is nairdaSya which, then,
assumes the meaning of ‘
the state of being out of danger ’
; the word occurs
Ap. XXII. 4. 28, whilst the Jaim. Br. (Auswahl no. 158) presents the form
nirdasya.
3. Therefore, one who has been wounded by an arrow or a stick
is out of danger on the tenth day.
4. This (rite) is a viraj consisting of tens and tens. The viraj is
food. He brings food unto him
1 Cp. Arseyakalpa VIII. 1-8; Nidanasutra IX. 2-3; Jaira. br. II. 327-331,
here called mahatrikakubh ; TS. VII. 2. 5; Baudh. XVI. 31; Ap. XXII. 23.
17-18; 6ahkh. XVI. 29.
582 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
' Cp. XIX. 2. 4. —The rite is a viraj probably simply in so far as it is a
ten -day*rite: cp. Jaim. br. II. 323: em }wl vava virajam natiejauti yo dcUahhis
stutBydaSaksard virady annam virdd, ahnaiva virajam avarunddhey 'hna virajarn ; sa
daiamenaivdhnd sarvam virajam annddyam avarudhyay etc. and cp. TS. VII. 2. 5. ;
1 :vairdjo vd esa yajfio yad doJardtrah.
The Gods, having restrained the Asuras by means of the
5.
agnis^ma. were by the ukthya(-day)s at the middle procreated in their
progeny (and) cattle. Having restrained his adversary by means of the
agnistoma, he (the performer of this rite) is procreated by the iikthya
(-day)s at the middle in progeny (and) cattle.
6. This sacrifice is one of three eminences^,
1 Or summits, peaks, humps
‘ ’. These three are the ukthya-days: 9, 15 , 9;
17, 21 , 17; 27, 33, 27.
7. An eminency amongst his equals and his progeny (or ‘
his
subjects’) becomes he who knows this.
XXII. 15.
(The ten-day-rite of Kusurubinda.)^
1, Three nine-versed agnistoma(-day)s ;
three fifteen -versed
ukthya(-day)s ;
three seventeen-versed ukthya(-day)s (and, as last
day,) a twenty-one- versed over-night-rite
1 Jaim. br. has the same arrangement.
2. He who wishes to become multiplied should perform this (rite).
.3. In that the stomas (occur) groupwise' (thereby) he becomes
multiplied.
1 This is explained in § 4.
4. Together (are applied) (three) nine- versed stomas, together
(three) fifteen- versed, together (three) seventeen-versed stomas.
5. There is (at the end) the twenty-one- versed over-night-rite for
being firmly established.
6. This (rite) is an expanded jyoti(-stoma)^.
1 See note 1 on XXI. 12. 5.
1 Cp. Arseyakalpa VIII. 9; Nidanasutra IX. 4; Jaim. br. II. 332-333; Ap.
XXTI. 24. 6-7.
;
xxn. 14. 6.— xxn. 16. 4. 683
7. He who knows this becomes a light among his subjects
^ Equal to l.c. 6.
8. This (rite) comprises the four stomas : four-footed is cattle
he is firmly established in (the possession of) cattle^.
1 Equal to l.c. 7.
9. The stomas (of this rite) do not exceed the twenty- one- versed
one ;
the twenty -one- versed stoma is a firm support ;
he is firmly
established ^
1 Nearly equal to l.c. 8.
10. Kusurubinda, the son of Uddalaka, having performed this
(rite), came to plurality (of progeny).
11. He who knows this comes to plurality (of progeny and cattle).
XXII. 16.
(The ten-day-rite with the Chandomas.)^
la. An internally attached five-day-rite ^ ;
four Chandoma
(-day)s^; a Visva]it(-day) as over-night-rite.
1 Cp. XXI. 13.
2 Cp. XIV and XV (of 24, 44, 48, 24).
16. He who is desirous of (obtaining) cattle should perform (it).
2. In that it begins with an internally attached five-day-rite,
man being five-fold and cattle being five-fold, he, thereby, reaches man
and cattle
1 Cp. XXT. 13. 6.
3. The Chandoma(-day)s are in the middle; the Chandomas are
cattle ^
;
(so this rite serves) for obtaining cattle.
I Note 1 on III. 8. 2.
4. There is a Visvajit as over-night-rite, for conquering all.
1 Cp. Araeyakalpa VIII. 10; NidSnasutra IX. 6-6; Ap. XXII. 24. 3-4.
584 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXII. 17.
(The ten-day-rite called ‘stronghold of
the G o d s ’
. )
^
1. An agnistoma with three stomas Ml)’ R jyotis(-day) as
ukthya (2) : an agnistoma with three stomas (3) ;
a go(-day) as
ukthya (4); an Abhijit as agnistoma (5); a go(-day) as ukthya (6);
a Visvajit as agnistoma (7) ;
an ayus("day) as ukthya (8) ;
a Visvajit as
agnistoma 2 (9); an over-night-rite with all the stomas (10),
1 Either the morning-service of 9, the midday- service of 15, the afternoon-
service of 17-versed stotras, or resp. four stotras of 9, four of 15, four of 17 ; see
note 7 on page 120 of the edition of the Arseyakalpa.
2 Head viSvajid agnistomah instead of v. agniHomasya.
2. When the Gods were being slain by the Asuras, they resorted
to Prajapati. He gave them this ‘
stronghold of the Gods This they
entered.
3. He should perform (it) for one against whom abhicara is being
practised. He enters this stronghold of the Gods : so as not to be laid
low ^
1 Read astrtyai instead of asHtyai.
XXII. 18.
(The eleven-day-rite of Paundarika.)^
1. An internally attached six-day -rite ;
three Chandoma(-day)s ;
an agnistoma with the four stomas; a Visvajit as over-night-rite.
2. This sacrifice is one for getting the supremacy ^
1 Read, with the Leyden Ms., svarajyo, and cp. XIX, 13. 1.
3. Supremacy obtains he who knows this.
4. For the supremacy is Prajapati (and) the supremacy is the
most exalted Lord^.
1 See XIX. 13. 3.
I'Op. Arseyakalpa VIII. 11. a-g; Nidanasutra IX. G; TS. VII. 2. 5. 3.
(different!); Ap. XXII. 24. 1-2.
2 Cp. Arseyakalpa VIII. II. h; Nidanasutra IX. 7; Ap. XXII. 24. 8-12;
Baudh. XVI. 32.
XXII. 17. L—xxiii. 1. 2, 585
5. He who knows this reaches the state of a most exalted Lord K
^
See ib. 4.
. The rathantara and the brhat are both (applied), for this is
(equal to) supremacy.
. A myriad cows should be given) as
(of sacrificial fee, for this
is (equal to) supremacy.
6c. There is the thirty -six -versed stoma ^
; for this is (equal to)
supremacy.
I Instead of sadvimJa stomo, read, with the Leyden Ms., Fa\trirhSa aiomoy and
ep. Arseyakalpa l.c.
M. There is the catuhstoma stomal for this is the last He
who knows this reaches the end (the limit) of fortune.
1 As tenth day; cp. note 1 on XIX. 5. 1.
2 Cp. XXI. 4. 6.
7a. Ksemadhrtvan, the son of Pundarlka, having sacrificed with
this (rite) at the northern border of the Sudaman, throve in all
respects.
76. He who knows this thrives in all ways.
Twenty-third Chapter.
The Chapters XXIII-XXV describe the sattras, the sacrificial
more than twelve days, where there is no
‘sessions’, soma-rites of
Yajamana but a Grhapati. A sattra must begin and end with an
over-night-rite.
XXIII. 1.
(Thirteen-day-rite. )^
1. An over-night-rite (1) ; a six-day-rite with the prstha(-samaii)s
(2-7) ;
an over-night-rite with all the stomas (8) ;
four Chandoma(-day)s
(9-12) ;
an over-night-rite (13).
2. These thirteen-days are a complete twelve-day-rite
I Cp. Arseyakalpa IX, l.b; Nidanasutra IX. 9; Laty. X. 3. 12-19; Ap. XXIII.
1. 8-9; T.S. VII. 3. 8.
586 THE BRAHMANA OF TWENTY FIVE CHAPTERS
1 On 5p^a, cp. XXI. 15. 5, XXil. 11. 4. Sayana explains apta in the following
manner ;
just as in every-day life one gives, for fear of giving too little, a surplus,
in order to give the full measure, so the thirteen -day -rite is a fullj reached, fully
measured twelve-day-rite.
. For the introductory day and the concluding day, (being)
both over-night-rites, are the same^.
1 The wording of the corresponding passage in TS. is ; samanaih hy etad ahar
yat prdyaaiyas codayanlya^ ca.
. By these days (i.e ,
by this rite) they get (the fulfilment of)
every wish they hope to see fulfilled.
4. But the voice of the Grhapati becomes (by this rite) deficient^.
In that at the middle is the over-night-rite with all the stomas, thereby,
the voice of the Grhapati becomes not deficient^.
1 Perhaps because he deviates from the twelve-day-rite, this rite being equal
to the voice (XI. 10. 19, Xll. 5. 13).
2 According to XX. 2. 2, the sarvastoma atiratra serves for gaining all,
5. The (participants of a sacrificial session), who had Aryala^ as
their Grhapati (and) Aruni as their Hotr, used ^ to practise these (days,
i.e., this rite) at (or among) the Subhagas They throve in every respect.
They who undertake these (days, who perform this rite) thrive in every
respect.
1 An Aryala KShodi is mentioned m Jaim. br. III. 177 (the name also in
Kath. XXV. 7), who, by a certain rite, had torn asunder the voice or the word.
2 That upayanti cannot be intended as a present tense appears from the
following imperfect. Perhaps the particles ha ama have fallen out, but cp. Intro-
duction, Chapter III, § 8, b.
2 About this locality (river or people ?), nothing is known.
XXIII. 2.
(Second thirteen-da y - rite. )^
I. An over-night-rite ;
the ten days of the twelve-day-period ^ ;
a
mahavrata-day and an over-night-rite.
I As they have been described in Chapters XI-XV.
1 Cp. Arseyakalpa IX. l.c; Ap. XXIII, 1. 10-11.
xxni. 1. 3a.— xxm. 3. 5. 587
2. It is the voice (or the word) that is being continuously stretched
out by this twelve-day-rite This (voice) they would tear asunder if
they were to perform an over-night-rite in the middle^.
1 Cp. note 1 on XXIII. 1. 4.
2 Read vicchindyur yan, etc.
3 This remark would seem rather to be applicable to the first thirteen-day-rite
(cp. TS. VII. 3. 3. 1-2), where there is an atiratra in the middle. Has the author
confused the facts ?
3. In that they undertake the (maha-)vrata immediately after,
they do not tear asunder the voice; they reach the thirteenth month
1 This is equally unclear. Sayana’s commentary is corrupt and incom-
prehensible.
4. This is the firmly established thirteen-day -rite. They who
perform it are firmly established.
XXIIl 3.
(Fou rteen -day-rite. )^
1. An over-night-rite ;
a six-day-rite with the prstha(-saman)B ;
a six-day-rite with the prstha(-saman)s, beginning with the thirty-
three- versed day ^ (and) an over- night -rite.
1 The first, normal sadaha consists of days of 9, 15, 17, 21, 27 and 33 verses ;
the second, of days of 33, 27, 21, 17, 15 and 9 verses : in reversed order ; cp. TS.
pamcinani prsthani and pratlcinani prsthdni,
2. These days are (i.e., this fourteen-day-rite is) wish-granting ;
3. For the (first) ten are (equal to) the viraj ^
;
the eleventh is the
person (of the participant) itself ; the twelfth is progeny ;
the
thirteenth is cattle ;
the fourteenth (serves) for (obtaining) the wish
1 And the viraj is food.
2 So they get food ; they retain their own life ;
get progeny and cattle and
all that they further desire.
4. All their wishes they get fulfilled through these days.
5. These two^ thirty-three- versed days that in the middle (of
the two six -day-rites) are brought into connection with each other, are
1 Op. Arseyakalpa IX. 1. d; NidSnasutra IX. 10; TS. VII. 3.4; Baudh.
XVI. 33 (beg.) ; Ap. XXIIL 1. 13-14.
588 THE BEAHMANA OE TWENTY FIVE CHAPTERS.
(equal to) the range of the ruddy one*. Thereby, they mount to the
range of the ruddy one.
1 Read etau instead of eta.
2 Cp. XTX. 10. 12. —The days are: atiratra, 9-versed, 16-versed, 17-versed,
21 -versed, 27- versed, 33-verse d, 3 3- ver8ed, 27-versed, 2 -versed, 17- 1
versed, 15-versed, 9-versed and atirStra.
6. Twice they undertake (perform) the (six-day-rite with the)
pr8tha(-saman)s ;
they put, in regular order, food ^ into themselves.
1 Because the pfsthas are food ; cp. XIX. 9. 4.
7. These days are winged ^ ;
whatever wish they desire to see ful-
filled they by these (days) reach.
1 See note I on XIX. 10. 1.
8. For wherever a winged being (a bird) desires to go, all that it
reaches.
9. They start with a nine-versed (stoma) and finish with a nine-
versed (stoma) The nine- versed among the stomas are the vital prin-
ciples (the kinds of breath.) By breath they begin, in breath they are
firmly established
1 This refers only to the two sadaha-periods.
2 Cp. XIX. 10. 14.
XXIII. 4.
)^
(Second fourteen -day rite. -
1. An over-night-rite ;
a three-day- period : Jyotis, go and ayus ;
a
six-day-rite with the prstha(-saraan)s ;
an ayus, a go and a jyoti8(-day),
and an over'iiight-rite.
2. These (days, i.e ,
this fourteen-day.rite) should be undertaken
by those regarding whom they have doubts as to (admitting them to)
bed, water or marriage
’
The exact meaning of these three words, thus combined, is doubtful
1 bed ;
*
and ‘marriage’ seem to be synonymous. Elsewhere (KSth. XXV. 3) we find:
udake va patre va vivahe va; about patra, cp. note I on VI. 5. 9. It is, to me at
least, even uncertain that ‘ water ’
means ‘ the pouring out of water for a
deceased ’. Sayana : abhisekartham.
1 Cp. Arseyakalpa IX. I.e; Ap. XXIII. 1. 15-16; Baudh. XVI. 33 and cp.
TS. VII. 3. 5.
—
xxiii. 3, 6. XX I II. 5. 4. 589
3, 4. In that there is a three- day- period : jyotis, go and ayus,
they reach the well-known stomas : these worlds. They are firmly
supported in these worlds
1 Cp. XXII. 8. 3.
5. And as to the six-day-rite in the middle with the prstha
(-saman)s, this, forsooth, is the bed of the Gods ;
they, thereby, mount
the bed of the Gods and become worthy of bed K
I They become worthy of being taken into marriage. Just as patriya (see the
quotation from Kath. in note must mean worthy of vessel *, worthy
I on Vf. 5. 0) * *
to take meals together with another,’ so talpya must signify worthy of bed op. * ’
;
above, § 2, and, below, XXV. 1. 10.
6 They reach the bed of a wealthier man
1 Cp. Kath. XXVII, 2 ; 139. 14 : pra dreyasah patram apnotL
7. As to the ayus, go and jyotis(-days) and the over-night-rite,
whereby they go hence (from the world), thereby they return (to
earth).
XXIII. 5.
(Third fourteen-day-rite.
1. An over-night-rite ; the two days go and ayus ;
the ten days of
the twelve-day-period ^ and an over-night-rite.
1 Cp. note 1 on XXIII. 2. 1.
2. In that there are the two days go and ayus, they (thereby)
undertake (practise) pairing stomas ^ : in order to be procreated.
1 Cp. XVI. 3. 7 (end), and note 3.
3. Then, the ten days of the twelve day-period : they, thereby,
undertake (practise) the not- broken (not divided) voice ^ ; for getting
progeny.
1 The twelve-day-period is the voice : XI. 10. 19.
4. This is the well supported fourteen-day-rite. They who per-
form it are well supported.
1 Cp. Arseyakalpa IX. 1. f ; Ap. XXIII. 1. 17-18.
;;
590 THE BRAHMANA OE TWENTY FIVE CHAPTERS.
XXIII. 6.
(Fifteen-day-rite.
1. An over-night-rite ;
a six-day-period with the prstha(-saman)s
a tnahavrata(-day) ;
a six-day- period with the prstha(-saman)s begin-
ning with the thirty-three-versed day ^ (and) an over-nigbt-rite.
1 Cp. note 1 on XXTII. 3. 1.
2. By means of these days (by means of this fifteen-day-
rite) the Gods reached the state of Gods. They who undertake
this rite reach the state of a God.
3 This is the sacrificial session of the Gods. Even now the
Gods perform (it as) a sattra.
4. The (introductory) over-night-rite is the day of full-moon
the (first) six-day-period, this (is) the (next following) six-day-rite
with the ppstha(-saman)s ;
the mahavrata(-day) (is) the astaka par
excellence; the (second, reversed) six-day -period, this (is) the (next
following) six-day -rite with the prstha(-saman)s ;
the (concluding)
over-night-rite (is) the day of new-moon
This means that the first day must fall on the day of full-moon, etc.
On ekastaka, cp. note 1 on V. 9, 1. As, however, Apastamba has aHamyam,
ekastaka may be used here simply in the sense of eighth day.
5. Therefore, men do not (ordinarily) press (and sacrifice) the
soma at that time', for it is the time when the Gods press the
soma. In a visible way, they by these (days, i.e., by this rite)
mount unto the deities.
1 At that time: during the half of the waning moon.
0. But there is a danger of being repelled (by the Gods) ;
(there-
fore) they should consecrate themselves (t.e., undergo the ceremony of
(Jiksd) during the other half of the month : for not to be repelled
J About the precise meaning of this sentence, the old commentators, as
Dhanafijayya and Gautama, were already at variance. The meaning of the
Sutrakara himself is that this fifteen-day-rite should be preceded by twelve-
diksS-days and twelve upasad-days, so that they begin the dlksS during the
dark half of the month. Ap. allows to begin the fifteen-day -rite on new-moon
and to conclude on full moon.
1 Cp. Arseyakalpa IX. 1. g; Nidanasutra IX- 10; Laty. X. 1. 7-9; Ap
XXIil. 2. 2-4.
. ;
XXIII. 6. 1.— xxni. 7. 6c. 591
XXIII. 7.
(Second fifteen-day rite.
1. An over-night-rite; a nine-versed Agni-laud^ as agnistoma
the three-day-period: jyotis, go, ayus; the six-day-rite with the
prstha(-saman)s ;
an ayus-, a go- and a jyotis-(-day) (and) an over-
night-rite.
I Cp. XVII. 5. 1.
2. These days (this rite) express (expresses) the nobility ^
1 Cp. note 1 on XL 11. 8.
3. Those who are desirous of (obtaining) priestly lustre should
undertake this (rite) ^
1 Cp. XVII. 6. 3.
4. In that there is the nine-versed Agni-laud as agnis^ma, he,
thereby, makes the priesthood reach fame.
5. (For) the nine-versed ^stoma) is priesthood h
1 Because (VI. 1. 6) it sprang together with the trivrt stoma from the head
of Prajapati,
. Ill that there is the three-day-period : jyotis, go, and ayus,
they reach the well-known stomas: these worlds. They are firmly
supported in these worlds ^
1 The same as XXII I. 4. 3, 4.
. In that the six-day-rite with the prstha(-saman)s is
(applied) in the middle, the prstha(-saman)s being food, thereby food
is brought into the middle (of their body). Therefore, food, being
in the middle, satiates.
6c. As to the ayus-, go ,
and jyocis(-days) (and) the over-night-
rite: whereby they go hence, thereby they return^.
1 The same as XXIII. 4. 7.
1 Cp. Arseyakalpa IX. 1. h; Nid&nasutra IX. 10; TS. VII. 3. 7; Baudh.
XVI. 33 (279 1-4; read agnisiuj jyotir); Ap. XXIII. 2. 5-6.
592 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
XXIII. 8.
(Third fifteen-day-rite.
1. A nine- versed Agni-laud as agnistoma; the three-day-period:
jyotis, go, ayus; the ten days of the twelve-day-rite; an over-
night-rite.
2. For (the fulfilment of) one wish (serves) a sattra, for (the
fulfilment of )
another (wish) (serves) a sacrifice. By a sattra he
does not get that for which a sacrifice (is undertaken), nor by a
sacrifice that for which a sattra (is undertaken) ^
1 The same as XXIT. 3. 2.
3. In that an over-night-rite is only at one side', thereby it
is a sacrifice, and in that there are the ten days of the twelve-day-
period, thereby it is a sattra.
1 Read anyataro Hiratras ? A sattra begins and concludes with an atiratra.
4. Both (kinds of) wishes (that connected with an ahina and
that connected with a sattra) they by these (days, i.e., by this rite)
reach.
XXIII. 9.
(Fourth fifteen-day-rite. )^
la. An over-night-rite ;
the three-day -period : Jyotis, go, ayus ;
the ten days of the twelve-day- rite (and) an over-night -rite.
16. Those who desire to get progeny should undertake (this
rite).
2. By means of these (days, ic., of this fifteen-day -rite), Praja-
pati created the creatures. They who undertake this rite are mul-
tiplied in children (and) cattle.
3. In that there is the three -day period :
Jyotis, go, ayus, they
reach the well-known stomas: these worlds. They are firmly sup-
ported in these worlds'.
I The same aa XXIII. 4. 3, 4.
1 Op. Arseyakalpa IX. 1, i; Nidanasutra IX. 10 (end); Ap. XXlll. 2. 7-8.
2 Baudh. XVI. 33 (278. 17-18); Ap. XXIII. 2. 9-10.
1
xxin. 8. 1.— xxni. 11.2. 693
4. Then, the ten days of the twelve -day -rite, they, thereby,
undertake (practise) the not-divided voice, for getting progeny^.
This is the same as XXTII. 6. 3.
5 This is the firmly supported fifteen-day-rite ;
firmly supported
are they who undertake this rite.
XXIII. 10.
(Sixteen -day-rite.)^
1. These same days with the mahavrata(-day)
1 This day comes in before the concluding atiratra ; so Sftyana, and op.
Baudh :
*
He inserts the mahavrata between the tenth day (of the da^arStra) and
the (concluding) atiratra.’
2. By means of these (days, of this sixteen -day-rite), Indra gained
the supreme victory ;
by means of these they gain the supreme victory.
3. The thunderbolt is the fifteen -day -rite ^ (contained in this
sixteen-day-rite). No one can display any prowess when he has not
grasped a (destructive weapon like the) thunderbolt The sixteenth
day is the handle. He displays prowess after he has grasped with
this* (sixteenth day as handle) the thunderbolt (i.e., the first fifteen
days).
1 Cp. Jaim. br. II. 339 : vajro ha khalu va eaa yat pahcadadaratrah ; the paSca-
da^a stoma likewise is a thunderbolt : II. 4. 2.
2 Litt ; ‘with a non -grasped thunderbolt.’
3 I take tadgrhltena as a compound.
XXIII. 11.
(Seventeen-day*rite.)*
1. An over-night-rite; a five-day-period: jyotis, go, ayus, go,
ay us ;
the ten days of the twelve-day-rite (and) a over -night-rite.
2. By means of these (days : by this seventeen-day-rito) , Praja-
1 Cp. Ap. XXIII. 2. 11-12; Baudh. XVI. 33: 278. 18-279. 1.
* Cp. Arseyakalpa IX. 2a ;
NidSnasutra IX. 11 ; TS. VII. 3. 8 ; Baudh. XVI.
33 (279. 4-5); Ap. XXIII. 2. 13-14.
38
594 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
pati gained endless bliss, endless, verily, are the (rites) of the kind of
the five-day-rite^.
1 Why they are to be regarded as endless is, to mo, inexplicable.
3. In that there is the five -day -period, (thereby) they are pro-
created in consequence of the endless.
4. Then, the ten days of the twelve-day-rite, they (thereby)
undertake (practise) the not-divided voice, for getting progeny
1 This is the same as XXTTL 4. 3, 4 and XXIII. 9, 3.
5. This is the firmly established seventeen-day -rite. Firmly
established are they who perform it.
xxm. 12.
(The eighteen-day-rite of the Gods.)'
1. An over-night-rite ;
a six-day abhiplava- period ' ;
the ten days
of the twelve-day-rite (and) an over-night-rite.
I See Arseyakalpa I. 2-7 : jyotis, go, ayus, go, ayus, jyotis.
2. The Gods were afraid of death ;
they resorted to PrajSpati. He
gave them the immortality through' this eighteen-day-rite.
3. This is man’s immortality that he reaches the normal term of
life (and) that he becomes wealthier '.
1 This is the same as XXII. 12. 2.
4. They reach the whole term of life (and) become wealthier, who
practise this (rite).
5. These days are twice nine; nine are the vital principles', in
regular order they bring the vital principles into themselves.
1 Cp. note 2 on VIII. 7. 6.
XXIII. 13.
(Nineteen-day-rite.
1. These same days with the mahavrata(-day) '.
1 See note I on XXIII. 10. 1.
1 Cp. Arseyakalpa IX. 2. b; Ap. XXIII. 2. 16-16.
2 Cp. Arseyakalpa IX. 2. b ; Ap. XXIII. 2. 17-18.
XXIII. 11, 3.— XXIII. 14. 7. 596
2. By means of these days (?.e., through this rite), Vayu gained
the sovereignty over the animals of the wild. They who practise this
rite reach the sovereignty over both kinds of animals (domestic and
wild).
3. This is the sacrificial session for (obtaining) deer.
4. Through these days (through this rite) the wild animals,
although they are not fostered are procreated.
1 The exact meaning of anakrta is uncertain.
5. Unfostered ^ (progeny) is born to those who perform these
days (who perform this sattra).
^ Likewise uncertain. Sayana explains ‘ without effort’.
XXIII. 14.
(Twenty^ day-rite.)^
1. An over-night-rite; a six-day-abhiplava-period ^
;
the two
days Abhijit and Visvajit * ;
the ten days of the twelve-day-rite (and)
an over-night-rite.
1 Cp. note I on XXIIT. 12. 1.
2 Cp. XVI. 4 and 5.
2. They who are desirous of (obtaining) men ^ should undertake
these days (should perform this rite) ;
by means of these (days), Praja-
pati created man.
I Of servants, or of male children (?)
3. He obtained the supremacy over all food. They who perform
this (rite) obtain the supremacy over all food.
4. This is a sacrificial session for (obtaining) men.
5. Twenty-fold is man, for he has ten fingers, ten toes.
6. In that there are these twenty days, they firmly establish
by these man in these worlds.
7. This is the firmly established twenty -day-rite. Firmly estab-
lished are they who undertake it.
1 Cp. Arseyakalpa IX. 3. a ; Nidanasutra IX. J
1 ; TS. VII. 3. 9; Baudh. XVI.
33 (379. 6-8, agrees more with TS.) ; Ap XXIII. 2 19-20.
596 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
XXIII. 15.
(First twenty-one-day-rite.)'
la. An over-night-rite ; a six-day-abhiplava-period ;
an over-
night-rite : a six-day-abhiplava-period (and) an overnight-rite.
16. They who are desirous of (obtaining) cattle should perform
(it).
2 By means of these days (of this rite), the Adityas produced
the seven kinds of domestic animals '. They produce the cattle by
these (days).
^ Cp. note 2 on II. 7. 8.
3. They (these days) are thrice seven : seven are the Adityas V
^ Eight, according to XXI V. 12. 4.
4. The Adityas are (^qual to) the cattle
1 This equation rests solely on the number seven.
5. 6. The Adityas (were) thriving in this world and in yonder
world, as the cattle in this (and) the seasons in yonder world
1 This is not over-clear.
7. In both worlds, in that of the Gods and in that of men, they
thrive who undertake these (days, who perform this rite).
XXIII. 16.
(Second twenty-on e-day-rite. )^
la. An over-night-rite ;
a six-day-period with the prstba^-sa-
man)s ;
the (three) 8varasaman(-days) ^
;
the divakirtya(-day) ^ ;
the
(three) svarasaman(-day8) ^ ;
a six -day -period with the prstha(-saman)s
beginning with the thirty -three -versed (day)* and an over-night-rite.
1. Cp. IV. 6.
2 The viauvat-day.
8 Cp. IV. 6.
Cp. note I on XXIII. 3. 1.
16. Those who are desirous of (obtaining) priestly lustre should
undertake (these days, perform this rite).
1 Araeyakalpa IX. 3. b; Nidanasutra IX. 12 ; Ap. XXIII. 3. 2-3.
2 Cp. Araeyakalpa IX. 3. e ; NidSnasutra IX. 12 ;
Jaim. br. II. 342 ; TS. VII.
3. 10; Baudh. XVI. 33 (end) ; Ap. XXIII. 3. 4-9.
xxm. 15. la.—xxiii. 16. 9. 597
1
The demoniac Svarbhanu struck the sun with darkness ^ For
2.
him sun) the Gods sought a means of restoration.
(for the They
found these days (i.e., this twenty-one-day-rite). By means of these,
they drove away from him the darkness.
Cp. IV. 5. 2.
3. They who perform this sattra repel the darkness from them-
selves
1 And obtain priestly lustre.
4. They should, after (the normal he-goat), immolate ^ a victim
destined for Soma and Pusan
1 Probably on the middle day ; cp. Schol. on Katy. XXIV. 2. 9.
2 According to the Jaim. br., the victim is destined for Vayu : vayur vai»antih,
Saniya evanirdahaya (in view of which, is said below, § 8).
5. The Brahmin is Soma Pusan is the cattle Their own deity
they (the participants of the sattra) thereby strengthen through cattle,
and they make a skin for themselves^.
1 This means : Soma is the deity of the Brahmin.
2 Cp. XVIIl. I 16.
3 Because by the measure to provide themselves with brahmavarcasa, too
much of themala on their body might be removed; cp. § 10, and KSth. XL 6 :
150, 6 : 8vam eva devatam hafhhayate, tvacam eva kurute.
2
6. The verses of Manu are used as kindling- verses .
1 Either Maitr. S. IV. 11. 2 : 164. 11—165. 16 or TS I. 8. 22. 1, m, n. Cp. Kath.
l.c. ; manor rcas samidhentev apy anubruyat.
7. All that Manu did say, that is medicine ^
;
(so this is) for
healing.
1 Cp. Kath. l.c. : manur vai yat kificavadat tad bhesajam dsit.
8. They should undertake (this rite) in summer
^ Cp. Jaim. br. : ta fiaita ratrir naidaghlye maay upeyuh , . taamdd em
naidaghlye mdai baliatharp tapaty, api dvigund chdyd upasarpanti. According to
the Yajus-texts : on full-moon of Taisya.
9. For at that time this (sun) gives most heat h
^ And this is in accordance with the nature of brahmavarcasa.
!
598 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
10. But there is a fear of leprosy. For it (the sun) removes too
much from them (i.e., from their body)
i Cp. Maitr. S II. 1. 5 : 7. 9 ; kilasatvad vd etaaya bhayam, ati hy apahanti,
11. These days (i.e., this rite) forsooth, were undertaken by Ugra-
deva, the son of Rajana ^ He got leprosy.
^ Cp. XIV. 3. 17.
12. Free from leprosy becomes he who, knowing this, undertakes
(this) rite
^ Cp. Jaim. br. : ‘Ugradeva Rajani, longing for priestly lustre, undertook these
days (this rite of twenty-one days). Him a Brahmin addressed : ydvad brahmavar-
camm, amruddhahi (so, corrupt, the ms., read, perhaps, avaroddhdsi) Sveto bha-
viayaslti. And he became (white) as a white horse’ {aa yathdSvah aveta evam aaa),
which seems to indicate that be became leprous. — On this whole khanda, we
remark that the bulk of its contents has been borrowed from the Black Yajurveda,
especially from the Kathaka (XI. 5) and the Maitr. Samh. (IT. 1. 5), where an isti
is described for obtaining brakmavarcaaa. That these texts form the basis of
khanda 16, is proved by the words ; avarbhdnur vd daurah auryam tamaadvidhyatt
whereas formerly (IV. 5. 2) our author used ddityarp instead of auryam. The
sequence of the wording is nearly the same as in the Kath. and the Maitr. Samh.
In the description of a sattra there is no room for mentioning the samidhenT verses,
which belong to the domain of the istis. Moreover, the context is broken by the
mention of the he-goat to be sacrificed to Soma and Pusan, for this sacrifice is
intended to guard from kildsatva ! — On the whole isti, cp. the author’s paper : Alt-
indische Zauberei (Wunschopfer), no. 40 and 41.
XXIII. 17.
(Twenty-two-day-rite.)^
la. An over-night-rite ;
a three-day-period : jyotis, go, ayus ; a
six-day-abhiplava- period ;
the ten days of the twelve-day-rite ;
a
mahavrata(-day) and an over-night-rite.
16. Those who desire to (obtain) food should perform (this rite).
2. The five seasons, the twelve months, these three worlds,
yonder sun as twenty-first, food on the twenty-second place : from
these worlds, from the year, from yonder sun is obtained food by those
who undertake these days ^ (this twenty-two-day-rite).
1 The logic is not very striet
1
Cp. Ap. xxm. 3 . 10-11.
-
XXIII. 16. 10.— xxm. 19. 1. 599
XXITL 18.
(Twenty three-day-rite - .)^
la. An over-night-rite ;
a five-day-period :
jyotis, go, ayus, go,
ayus ;
an abhiplava -six-day-period ;
the ten days of the twelve-day
rite (and) an over-night-rite,
16. Those who desire (to obtain) a firm support should perform
(this rite).
2. By means of these days, Prajapati was firmly supported in
these worlds.
3. In that there are those twenty-t h r e e days : three are
these worlds ;
in these worlds, by means of these days, they are firmly
supported.
4. This is the firmly supported twenty-three-day-rite. They w ho
perform it are firmly supported.
XXIII. 19.
(Twenty four-day-rite. )2 -
1. An over -night-rite (1); a six-day-rite with the prstha
(-saraan)s (2-7); a thirty- three-versed (day), *
unexpressed arranged
in the manner of the Upahavya^, but with the kanvarathantara(-8aman)
in the midday-service (8); then, a thirty- three- versed (day), (but now)
'
expressed '
(g) ^ ;
a twenty-seven-versed (day) (10) ;
two twenty-one
versed (days) (11-12); a twenty- seven- versed (day) (13) ;
a thirty-three-
versed day, ‘
unexpressed ’
(14) ;
a thirty- three- versed day (but now)
‘
expressed ’
(15) ;
a six-day-period with the prstha(-saman)s in revers-
ed order (16-21) ;
a nine- versed day, ‘
unexpressed ’
(22) ;
a jyotistoma
as agnisfcoma (23) (and) an over- night-rite (24).
1 See XVTII. 1.
2 So here three thirty-three-versod days (for the last day of the prsthyasadaha
is equally 33-versed) follow directly after each other. In order to avoid sameness
{jamitva)y the middle one is ‘unexpressed’; see TS, VII. 4, 2. 3. — On aniruhta,
cp. note 1 on XVITI. 1. 3.
1 Cp. Ap. XXIII. 3. 12-13.
2 Cp. Arseyakalpa IX. 3. e— 6. g.; Nidanasutra IX. 12; Jaim. hr. II. 350 sqq.;
TS. VII. 4. 2 ; Ap. XXriT. 4. 1-2 ; Baudh. XVI. 34-35 (279. 14-280. 12).
600 THE BRIhMANA of TWENTY FIVE CHAPTERS.
2. By means of these (days, i.e., of this rite), the Gods united
themselves in the world of heaven. (So) these days (serve for fulfilling
the wish of their performers : )
*
May we be united in the world of
’
heaven
1 The last sentence is somewhat elliptic ; understand probably : ity eta upa-
yanti ; op. TS. 1. c. 1. From this sentence the rite has its name ; devdnarp samsad
or samsaddm ayanam.
3. These (days, this rite), forsooth, are the range of the ruddy one
(the sun). In that the thirty-three versed (days) are brought into
connection in the middle, thereby they ascend the range of the ruddy
6.
one ^
1 Cp. XIX. 10. 12.
4. In that the six-day-rite with the prstha(-saman)s is (applied)
in the middle, the prstha(-saman)8 being food, thereby food is brought
into the middle. Therefore food, being in the middle, satiates
I This is the same as XXIII. 7. 6^
These are seven-day-periods
I This cannot be taken literally.
6. Hence ^ the young ones are born.
1 Out of these seven -day -periods, probably because the seven -day-rite is con-
nected with the getting of progeny : XXII. 6, 3.
7. They who perform this rite are procreated in children and
cattle.
8. Not conducive to cattle, forsooth, is that sacrificial session
where the Chandoma(-day)s are lacking^. In that there are seven-
day-periods, thereby this (rite) is provided with the Chandomas^;
thereby, they (i e., these days, this rite) are conducive to cattle.
1 Because the Chandomas are cattle : note 1 on III. 8. 2.
2 How are these seven-day-periods to be understood as Chandomas ? SSyana
is of no help. A similar difficulty, XXIV. 3. 2.
9. 10. A thirty-three -versed (stoma) comes (immediately) after a
thirty-three- versed one ^ a nine-versed after a nine- versed* They
mount from the top to the top* by (the fact) that the thirty-three-
versed (stonia) comes (immediately) after the thirty-three- versed;
from ^ the vital principle they are firmly supported in the vital prin*
XXIII. 19. 2.—XXIII. 20. 3. 601
ciplea by (the fact) that the nine-versed (stoma) comes (immediately)
after the nine- versed one.
1 The last day of the first pfsthya-sadaha is 33-versed, this is followed by a
33- versed day; cp. § 1.
2 The last day of the reversed prsfchya-sadaha is nine-versed (the 21st day),
and after this comes a nine- versed day.
3 They reach the highest top : heaven or bradhnasya vis^apam.
^ If the ablative pranat is right, it is due solely to the parallelism with the
preceding agrad agram r oh anti. At any rate, § 9 and § 10 form one single
sentence.
11. These days violate the proper order ^ : that the day of rising
from the sacrificial session * is a jyotistoma-agnistoma, is for arranging
the unarranged.
1 It has been already noted by Sayana that the masc. vilomdnah {sc. ratrayah)
is a grammatical irregularity. —
The proper order is violated by the 27- versed day
(which comes after a 33-versed one), the two 21 -versed days and the 27-versed
day (the 10th- 13th days).
2 This is the last but one day, here the 23th ; cp. Eggeling, in Sacred Books
of the East, vol. XXVt. page 447, note 2.
XXIII. 20.
(Second twenty-four-day-rite.
la. An two abhiplava-six-day-periods
over-night-rite ; ;
the ten
days of the twelve-day-rite (and) an over-night-rite.
16. Those who are desirous of (obtaining) either progeny or cattle
should undertake (these days should perform this rite).
:
2 Out of a normal womb children and cattle are born. In that
the two six-day-periods are performed normally they are pro-
created in children and cattle born from a normal womb.
1 They are normal (well-arranged) as they occur in their regular order, and
not the second (as often is the case) in reversed order.
3. Then the ten days of the twelve-day-rite ;
they (thereby) under-
take (practise) the not-divided voice, for getting progeny ^
t This is the same as XXIII. 4. 3, 4, etc.
1 Cp. NidanasQtra IX. 12 {etatp vUalaprs^hya ity aeaksate, the word occurs also
in A4v. XL 3. 8 and KSty. XXIV. 2. 16); Ap. XXIII. 3. 16-16.
602 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. This is the firmly established tweaty-four-day-rite Firmly
established are they who perform it.
XXIII. 21.
(Twenty five-dav-rite - .)^
1. These same (days) with the mahavrata(-day)
1 Cp. note 1 on XXtll. 10. 1.
2. By these days, Prajapati obtained all food.
3. The year contains twenty-four half-months; the year is the
twenty-fifth the vrata is food
;
Out of the year through these (days)
the food is obtained by those who perform this (rite).
' Cp. note I on IV. 10. 1.
XXIII. 22.
(Twenty-six day-rite. -
1. An over-night-rite ;
the two days :
go, and ayus ;
two abhipla-
va-six-day-periods ;
the ten days of the twelve-day-period (and) an
over-night-rite.
2. The seasons lacked a firm .support ;
they got it by these (days).
Those who are desirous of (obtaining) a firm support should perform
(this rite). They get a firm support.
3. Six (ill number) are the seasons ;
in the seasons they by these
(days) get a firm support.
4. In that there are those two days :
go, and ayus, they (thereby)
underbake (practise) pairing stomas in order to be procreated.
1 Cp. note 3 on XVI. 3. 7.
for
5 That the two six-day-periods are performed normally, is
obtaining accomplishment
1 Cp. XXIII. 20. 2.
Cp. Ap. XXIII. 4.3-4; Baudh. XVI. 34: 279. 12-13: sa uvevabrahmanah,
1
{viz.y the TS.)
‘
this is the (twenty-five-day-rite) that is not described in our
brahmaija.’
2 Cp. Ap. XXIII. 4. 6-6.
—
xxm. 20. 4. XXIII. 25. 1. 603
6. Then, the ten days of the twelve day-rite, they (thereby)
undertake (practise) the not-divided voice, for getting progeny.
1 This is the same as XXIII, 4. 3, 4, etc.
7. This is the well-supported twenty-six-day-rite. Firmly support-
ed are they who perform it.
XXIII. 23.
(Twenty-seven day - - rite. )^
1
la. An over-night-rite ;
a three-day-period : jyotis, go, ayus; two
abhiplava-six-da 5^-periods ; the ten days of the twelve-day-period (and)
an over-night-rite
lb. Those who are desirous of thriving should perform (this rite).
2. By means of these (days) the moon-stations throve in all res-
pects. They who undertake them thrive in all respects.
3. That there are twenty-seven days : there are twenty-seven
moon-stations, these days are commensurable with the moon-stations :
they get the thriving of the moon-stations.
XXIII. 24.
(Twenty eight-day - - rite. )^
la. These same days with the mahavrata(-day) ^
Cp. note 1 on XXIII. 10. 1.
lb. Those who arc desirous of (obtaining) cattle should undertake
(these days, should perform this rite).
In that there are these twenty-e g h t days
l c. cattle i
;
is
e i
g h t-hoofed, they obtain through them the cattle hoof by hoof ^
1 Cp. XV. 1. 8, XIX. 5. 4.
XXIJI. 25.
(Twenty nine-day - - rite. )^
1. An over-night-rite; the five-day-period :
Jyotis, go, ayus, go.
ayus ;
two abhiplava-six-day-periods ;
the ten days of the twelve-da y-
period (and) an over -night- rite.
1 Cp. Ap. XXIII. 4. 7-8.
2 Cp. Ap. XXIII. 4. 9-10.
3 Cp. Ap. XXIII. 4. 11-12.
604 THE BEAHMAKA OF TWENTY FIVE CHAPTERS.
2. By means of these (days) Prajapati gained endless bliss.
3. Endless, forsooth, are these twenty-nine (days)^; (the word)
‘
not ’
is the endless (part) of speech
1 Cp. XXIII. 11. 2.
2 neti vaivaco ^nantam (ocoura also XXIV. 9. 2) ; the word na is contained in
the designation of the number ekaya na trifj^Sat {* thirty days minus one ’). This
word, according to the interpretation of Sayana, is ‘
endless *, because it is so
often used in rejecting a request for money or help.
4. In that there are those twenty -nine days, through these
they gain endless bliss.
XXIII. 26.
(Thirty-day-rite. )'
la. An over-night-rite ;
three abhiplava-six-day-periods ;
the
ten days of the twelve-day-period (and) an over-night-rite.
16. Those who are desirous of (obtaining) food should perform
(it).
2. Other sacrificial sessions amount cryptically to the viraj, (but)
these (days, this thirty-day-rite,) amount visibly to the viraj
1 Because the viraj is of thirty syllables : X. 3. 12.
3. Visibly (directly), by these days, they who undertake them
obtain food^.
I Because the virSj is food : IV. 8. 4.
XXIII. 27.
(Thirty-one-day-rite. )2
la. These same days with the mahavrata(-day)
1 Cp. note 1 on XXTII. 10. 1.
16. By means of these days, Prajapati successively obtained
food.
1 Cp. Ap. XXIII. 4. 13-14.
2 Cp. Ap. XXIII. 6. 1-2.
;
xxiiT. 25. 2.— xxm. 28. 8. 605
2. The viraj is food \ the vrata is food K
1 Cp. IV. 8. 4.
2 Cp. IV. 10. l.—So, in the first place, the first thirty days are food; in
the second place, the mahavrata is food.
3. Successively, they by these days (by this rite) obtain food.
XXIII. 28.
(Thirty-two-day -rite.)^
la. An over-night-rite ;
the two days :
go (and) ayus ;
three
abhiplava-six-day-periods ;
the ten days of the twelve-day-period
an over-night-rite.
16. They who are desirous of (obtaining) cattle should under-
take (it).
2. These days are (i.e., this thirty-two-day-rite is) an anustubh.
3. The anus^bh is of thirty-two syllables.
4. The anustubh is the voice
1 Cp. V. 7. 1.
5. Four-footed ^ are animals (cattle).
1 As IS the anustubh with its four verse-quarters.
6. 7. Through the voice, (I.e.,) through these days, he supports^
cattle.
^ On the perfect, cp Delbnick, Altind. JSyntax, page 297.
8. Therefore, they (the domestic animals, the cows) approach
when they are reached by the voice, when they are summoned by
the voice
1 Cp. X. 3. 13.
1 Cp. Ap. XXIII. 0. 3-4.
606 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Twenty-fourth Chapter.
(The sattras, continued.)
XXIV. 1.
(Thirty-three-day-rite.
1. An over-night-rite; three five-day-periods^; a Visvajit as
over-night-rite*; one five-day-rite* ; the ten days of the twelve-day-
period (and) an over-night-rite.
1 A jyotis-, go-, ayus-, go- and ayus-day.
S Cp. XVI. 6.
8 In reversed order, according to the Arseyakalpa.
2. Prajapati created the creatures ; these found no firm sup-
port; by means of these (days, by means of this rite,) they got a
firm support. These worlds found no firm support; by means of
these (days) they got a firm support. They who desire (to obtain)
a firm support should undertake them : they get a firm support.
3. Through that which is formless, these (days) are provided
with form; through that which is formless, the creatures are pro-
vided with form ;
through that which is formless, these worlds are
provided with form. In that the brhat(-8aman) takes the place of
the rathantara (and) the rathantara (that) of the brhat, they (viz.,,
the Chanters) engender for them (viz., for the performers of the
sattra) that which is provided with form through that which is
formless
1 This seems to moan that, just as the creatures receive their torrn through
the soul, because they only come into existence when they are provided with
a soul, and just as the worlds become visible because Prajapati created them,
so these days, in which (during the second and the fourth five-day -period, ac-
cording to the Arseyakalpa,) the rathantara and the brhat change their places
(the first day having as first pfsthastotra, not, as is usual, the rathantara, but
the brhat, the saconi diy hiving the rathantara instead of the usual bphat),
are devoid of form in that their usual first prsthastotra is removed, but then
again are provided with form, in that this void is filled up with the other
chant. I am not sure whether I have rightly interpreted this passage. How
the rathantara and the brhat change their places is seen from Arseyakalpa
IX. 7.
1 Cp. Arseyakalpa IX. 7. a-d ; Nidaiiisutra IX. 13; Jaim. br. II. 355-358
(slightly different) ; Ap. XXIII. 5, 6-7.
4. XXIV. 1. 1.— XXIV. 1. 6. 607
By the fact that they undertake periods of five days, the
sixth day is lost^ (and) the (six) seasons do not arrive in their
regular order (because the sixth season would fail). In that, (how-
ever,) there is a six-day-period with the pr8tha(-saman)s 2, thereby
the sixth day is not lost, thereby the seasons arrive in their regu-
lar order.
1 Usually a six-day -period is adhibited.
2 This is not clear, as there no prathyah aadahah ; but perhaps this term
is
serves here to denote the Vi^vajit (which comes immediately after the last
five-day-period) in which all the prstha-samans occur. The Jaimimya-brSh-
mana defends the five-day-period as representing properly the seasons; ‘Now,
the Kapeyas used to say: ‘The six-day-period is founded on what is not-
season (anrtau) ; it is the five-day-period that is founded on the season *. Spring
5.
IS first of the seasons, summer is the second, the rains are the third, the
the
autumn is the fourth, the winter is the fifth, the cool time {SiSira) is the sixth.
The most excellent of the seasons is winter, when cows and men grow fat («a
esa 4re8tha rtundrp yad dhemantah pivaguh pivapuruaah). In accordance with
6.
this season (which is the fifth), the five-day-period is well-founded, but the
SiHra is blamable when cows and men grow meagre; in accordance with this
season, the six -day -period is well-founded i. They undertake the five-day-
period, thinking : ‘
may we be well established in accordance with winter which
is the most excellent of seasons’
And in that there are the ten days of the twelve-day-period,
thereby they do not deviate from the five-day-periods^.
1 Thereby, the continuity of the five-day-periods (because a ten-day-period
is equal to two five-day-periods) is maintained.
The intermediate region is the udder (of a she-goat), on (its)
both sides are the two nipples ^ ;
by means of this* nipple, this
(rite) * yields milk for the Gods ;
by means of yonder^ (nipple), for
the creatures.
1 Sky and earth that are on both sides of the intermediate region.
2 The earth, see § 7.
2 This rite, thought of as a she-goat.
4 The sky. From the sky comes the rain, from the earth comes the sacrifice,
by which the Gods exist.
I This seems to be contradictory ; read, perhaps : tarn anu aadaho
'pratisthitali.
608 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
7. The interstice between (the two nipples) is this ^ intermediate
region ;
the two nipples on either side are these two (worlds : sky and
earth).
I Read with the Leyden Ms., idam instead of
8. With regard to this, a (verse) occurs (in the sacred texts) :
9. ‘
The Gods, who three and thirty (in number) seated them-
'
selves on the sacrificial grass, went asunder in two parts
1 This verse ; triihSati trayah paro ye devabarhir daata |
vyann aha dvitd tana is
corrupt from ]^S. VIII. 28. 1 : ye trimSati trayaa paro devdao harhir aaadan |
vidann
aha dintdaanan. In view of the precedent (§ 7) word viyat, I presume that the
author of our Briihmana takes vyan as imperfect of vyeti. The meaning dvitd
here is uncertain, nor it is apparent how this verse should prove the words of § 7.
10. The over-night-rite in the middle is the udder, at either side
(are) the nipples (the three preceding and the three following five-day-
rites).
11. If this (rite) were without an over-night-rite (in the middle),
he would curb the udder.
12. Therefore, the over-night-rite (in the middle) must be per-
formed to avoid curbing the udder.
13. The thirty-three deities throve through this (rite). Thereby
it is a (cause for) thriving. Therefore, they should sacrifice with the (rite
of) these (days) : for thriving.
14. They apply different Brahman^s chants ^ for obtaining
different kinds of strength. They obtain different kinds of strength.
1 This difference in the third prstha-lauds is applied, according to the
Arsoyakalpa, only at the four five-day-periods ; the chants are given IX. 7. a and c.
XXIV. 2.
(Second thirty*three-day-rite.)'
1. An over-night-rite (1) ;
an abhiplava-six-day-period (2-7) ;
an
over-night-rite (8) ; an abhiplava-six-day-rite
an over-night- (9-14) ;
rite (15); an abhiplava-six-day- period (16-21); the ten days of the
twelve-day-period (22-31); a mahavrata(-day) (32) and an over-night-
rite (33).
2. The Adityas and the Angirases combined this sacrificial session
I Cp. Arseyakalpa IX. 7. e ; NidSnasutra l.c. ;
Ap. XXIII. 6. 8-9.
XXIV. 1. 7 .— XXIV. 3 4 . . 609
(i.e., performed it together ) : of the Adityas was the twenty-one-day-
rite^; of the Angirases, the twelve-day-rite The Adityas came to
thriving in this and yonder world ;
the Angirases (came to thriving)
in this and yonder world. It is a double sacrificial session. As much
welfare as they (the participants) get by a double sattra, so great is the
welfare reached by these (days, through this rite).
1 Up to the third abhiplava.
2 From the ten days of the da^aratra on.
XXIV. 3.
(Third thirty three-day-rite. -
1. An over-night-rite ; three five-day periods ; a Visvajit as over-
night-rite ;
three five-day-periods ; an over-night-rite.
Not conducive to
2. cattle is that sacrificial session where the
Chandomas are lacking h In that at the Visvajit they apply the
Chandomas^, thereby they (i.e., these days are, this sattra is) provided
with the Chandomas and conducive to cattle.
^ See note 1 on XXIII. 19. 8 where the ten days of the twelvo-day-rite are
;
applied, there are the Chandomas, the 7th, 8th and 9th day.
2 How is this to be understood ? Sayana, by adding the different stomas
of the Visvajit, succeeds in getting the number of the stomas of the Chandomas
(9-t- 16=24, first Chandoma; 17-1-27 = 44, second Ch. ; 15 + 33=48, third Ch.), but
this seems to be too artificial to be well founded.
3. These days are winged ; whatever wish they desire to see
fulfilled, that they, by these (days), reach. For wherever a winged
being (a bird) desires to go, all that it reaches \
1 This is the same as XXIII 3. 7, 8. —^The Visvajit in the middle is the trunk,
the three five-day-rites on either side are the wings.
4. They start with a nine- versed (stoma), they finish with a nine-
versed (stoma) The nine-versed among the stomas are the vital
principles. By breath they begin, in breath they are firmly
established
1 Because, according to the Nidanasiitra, they begin with three and end
with three five-day-periods : trivrta prayanti trivrtodyantiti : trayal), paflc^hah
purastdt traya uparistad iti,
2 This is the same as XXIII. 3. 9.
1 Cp. Arseyakalpa IX. 7. f ; NidSnasutra X. 1 ; Ap. XXIIl. 6, 10-11.
39
;;
610 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXIV. 4.
(Thirty-four-day-rite.
\a. An over-night-rite; a three-day period: jyotis, go, ayus
three abhiplava-six-day-periods ;
the ten days of the twelve-day-period
a inahavrata(-day) and an over-night-rite.
16. They who are desirous of thriving should undertake (them).
2. Through these days (this thirty-four-day-rite), Prajapati reach-
ed all kinds of prosperity. They who undertake them reach all kinds
of prosperity.
3. In that there are those thirty-three days, the deities being thirty-
three in number and Prajapati being the thirty-fourth of the deities,
they get the prosperity of Prajapati.
XXIV. 5.
(Thirty. five-day-rite. )2
la. An over-night-rite ;
a five-day-period : jyotis, go, ayus, go,
ayus ;
three abhiplava-six-day-periods ;
the ten days of the twelve-
day-period (and) an over-night-rite.
16. They who are desirous of (obtaining) cattle should under-
take (them).
2. In that there are those thirty-five days, cattle being fivefold
they by these (days) obtain cattle.
1 Cp. note 2 on II. 4. 2.
XXIV. 6.
(Thirty-six-day-rite.)®
la. An over-night-rite ; four abhiplava-six-day-periods ;
the ten
days of the twelve- day- period (and) an over-night-rite.
16. They who are desirous of (obtaining) cattle should undertake
(them).
1 Cp. Ap. XXm. 6. 12-13.
2 Cp. Ap. XXIII. 6. 1-2.
8 Cp. TS. VII. 4. 6 ; Ap. XXIII. 6. 3-4 ; Baudh. XVI. 36 (beg.).
XXIV. 4. \a, — XXIV. 9. 1. 611
2. By means of these (days), the Gods propped the sun (so that
it did not fall down on the earth). They who undertake these (days)
conquer the world of the sun.
3. These da 3 ’'s are (equal to) the brhatl \ the brhati is the ruler-
ship among the metres^. He who gets a plurality of cattle comes to
rulership. They who undertake these (days) reach rulership.
1 The brhati being of 36 syllables.
2 Cp. X. 3. 8 and VIT. 4. 5.
XXTV. 7.
(Thirt y - seven-day - rite. )^
1. These same days with a raahavrata(-day) (as last but one).
2. By these (days), Prajapati reached the fulfilment of both
wishes : the (maha-)vrata is food the brhati ^ is cattle. Both wishes
they obtain by these (days).
1 Cp. IV. 10. 1.
2 The 36 days without the mahSvrata.
XXIV. 8.
(Thirty-eight-day-rite. )2
la. An over-night-rite ; the two days : go and ayus ;
four abhi-
plava-six -day-periods ;
the ten days of the twelve- day-period (and) an
over-night- rite.
16. They who are desirous of (obtaining) cattle should undertake
(them).
2. In that there are thiitj’^-e i
g h t days, cattle being eight-
hoofed, he obtains the cattle hoof by hoof.
XXIV. 9.
(Thirty nine-day-rite.)® -
1, An over-night-rite ;
the three days :
jyotis, go, ayus ;
four
abhiplava-six-day-periods ;
the ten days of the twelve -day-period
(and) an over-night-rite.
1 Cp. Ap. XXIII. 6. .5-6, Baudh. XVI. 36: 281. 6-6.
2 Cp. Ap. XXIII. 6. 7-8.
8 Cp. Ap. XXIII. 6. 9-10.
.
612 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. By these days, Prajapati gained endless bliss. Endless are
these thirty-nine days. The word ‘
not ’
is the endless (part) of voice
(or ‘ speech ’)
J Cp. notes 1 and 2 on XXIII. 25. 3.
3. In that there are thirty-nine days they gain by them endless
bliss.
XXIV. 10.
(Porty-day-rite.)^
1. These same days with the mahavrata(-day) (as last but one).
2. These days, taken together, make viraj’s ^ : the first is the
ten-syllabic, the second is the twenty-syllabic, the third is the thirty-
syllabic. The forty days are the highest viraj. The pahkti, forsooth,
is the highest viraj
1 Cp. note I on IT. 7. 8.
2 A pankti is equal to forty syllables ; cp. Kaus. br. XVII. 3.
3. They are firmly established in the highest viraj
1 Cp. XVI. 1. 9-10.
XXIV. 11.
(Forty-nine-day-rite.)*
1. over-night-rite (1) ; three-nine- versed days, of which the
first is an agnistoma (and the two others ukthyas) (2-4) ;
an over-night-
rite (6) ;
ten fifteen -versed ukthyas, of which the tenth is combined
with a sodasin (6-16); an over-night-rite (16) ;
twelve seventeen-versed
ukthyas (17-28) ;
an over-night-rite (29) ;
a six-day-period with the
prstha(-saman)s (30-35) ;
an over-night-rite (36) ;
twelve twenty-one-
versed ukthyas (37-48) (and) an over-night-rite (49).
2. Prajapati created the creatures ;
these, not being kept apart
(and) not agreeing together, devoured each other. This pained Praja-
pati. He saw these days (i.e., this forty-nine-day-rite). Thereupon,
this became separated {i.e., all the kinds of beings kept apart) : cows
1 Cp. Ap. XXIIT. 6. 1M2.
2 Cp. Arseyakalpa IX. 8-9; Nidanasutra X. 2; Jaim. br. II. 365-367: TS.
VII. 4. 7 ; Baudh. XVI. 36 : 281. 7-11 Ap. XXIIT. 7. 2-3.
;
— ;,
XXIV. 9. 2. XXIV. 11. 7. 613
(became) cows; horses (became) horses; men (became) men; deer
(became) deer*.
1 This seems to imply that now the various kinds of creatures no longer
devoured each other, but kept separated and then were procreated.
3. They who undertake these (days, i.e., this fortymine-day-rite)
are separated from bad lot.
4. That the (four) over-night-rites (occur) between (the other days,
and not only at the beginning and the end, as is usual), is for keeping
apart*. Therefrom it results that no kind (of beings) brings its semen
into (females of) other kind.
I The name of these days (of this sattra) is, in accordance with this statement
vidhrtaydh :
*
the separatings ’.
5. In that the prsthyastomas are united together*, therefore, of
the cattle goats and sheep walk together ;
therefore, also, the ass brings
its semen into the mare
1 At the six-day-period with the pratha-samans.
2 This last consequence is not very apparent.
6. Not conducive to cattle is the sacrificial session where the
Chandomas are lacking*; in that they undertake (t.e., apply) the
(diflferent principal) metres on the samans of the twilight-rites ^
thereby, they (these days) are (this rite is) provided with the
Ohandomas; thereby, (they are) conducive to cattle.
1 Cp. note 1 on XXIV. 3. 2.
2 See next §, —The Chandomas are here outweighed by the chandas.
7. On gayatri(-verse)s, the jarabodhIya(-8aman) (is chanted
as twilight-saman) ;
on usnih(-verse)s, the srudhya(-saraan) on
;
anustubh(-verse)s, the nanada(*sainan) ;
on brhati(-verse)s, the
rathantara(-saman) ;
on pankti(-ver8e)8, the rayovajIya(-8aman)
on tristubh(-verses), the ausana(-saman) ; on jagati(-verse)s, the
kava(-saman) *.
^ As the sandhi-stotra occurs only (as 6nal laud) at an over-night-rite, and
this sattra comprises
(see §1) six atiratras, we expect not seven but six
sandhi-samans, but for the sake of the completeness of the metres, the nSnada
of the soda4in-day (the 15th day) is taken into the account (this stotra which
falls^ogether with sunset, may, in a sense, be regarded as a sandhi-stotra).
See Arseyakalpa IX. 8. a (end), IX. 8. c (end), IX. 8. d (end), IX. 8. e (end),
(here the rathantara comes in, on which at an ordinary atiratra the
sandhi is
;
614 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
chanted; ed. of Ars. k. page 204, below), IX. 8. 9 (end), IX. 9. b (end), IX. 9.
d (end). The samans are :
jarabodhiya, gram. I. 1. 26, composed on SV. I. 15, chanted on SV. II.
1076-1080.
^rudhya, grSm. III. 1. 15, comp, on SV. I. 99, chanted on SV. II.
1081-1086.
nanada, grSm. IX. 2. 13, comp, on SV. I. 352, chanted on SV. II. 790-
793.
rathantara, ar. g. II. a. 31, comp, on SV. I. 233, chanted on SV. II. 99-
104.
rayovajiya, ar. g. III. a. 16, comp, on SV. I. 409, chanted on SV. II.
1087-1095.
aiiAana, grSm. XV. 1. 32, comp, on SV. I. 543, chanted on SV. II.
1096-1104.
kSva, grSm. XVI. 2. 6, comp, on SV. I. 554, chanted on SV. II. 257-259
and 1105-1110.
8. They undertake (apply) the metres tending upward^ to
avoid falling down.
I The number of syllables of the verses, on which the sandhistotras are
chanted, increase by four: 24, 28, 32, 36, 40, 44, 48.
9. The tone (circumflex) is the vital air ^
;
in that two circum-
2 two (two pranas) are at
flexes are at the end ,
therefore, vital airs
the end^.
1 Cp. VII. 1. 10, XI. 5. 26. XVII. 12. 2.
2 The au4ana is svara, ending (see SV. ed. Calcutta, Vol. II, page 108,
and Vol. V, page 255 : uhagSna) : ta656i similarly the kava is svarat ending
(see SV. ed. Calcutta, Vol. II, page 173, Vol. V, page 503) naSoSh.
3 Regarding the meaning of this, I am not certain. What Sayana says:
*
Therefore, in ordinary life at the time of death the two breaths : out-breath-
ing and in ‘breathing, are intense’ seems to be worthless. Perhaps it refers to
the fact that usually in the head are localized seven pranas (cp. note 3 on
II. 15. 3); thus, the two ears may be meant; cp. XXIV. 14. 5.
XXIV. 12.
)'
(Second forty- nine -day-rite .
1. An over-night-rite (1); two abhiplava-six-day-periods (2-13);
a go- and an ayus(-day) as over-night-rites (14, 15) ;
two abhiplava-
six-day-periods (16-27) ;
an Abhijit and a Viivajit as over-night-
1 Cp. Arseyakalpa IX. 10. a; Ap. XXIII. 7. 4-6; Katy. XXIV. 3. 6-9.
:
XXIV. 11. 8,— XXIV. 13. 2. 615
rites (28, 29) ;
one abhiplava-six-day-period (30-35) ;
a one-day-rite
with all the stomas^ (36); a one-day-rite containing alternately
nine- and seventeen-versed lauds ^ (37) — these last two as over-night-
rites — the ten days of the twelve-day-rite (38-47); a mahavrata(-day)
(48) and an over-night-rite (49).
1 As XIX. 9.
2 As XX. 4.
2. (These are) the-twin-(yflrwa)-over-night-rites of the Adityas
3. They who undertake these (days : they who perform this
rite) get double (yama) bliss.
4. Through these (days), the Adityas throve pairwise: Mitra
and Vanina, Dhatr and Aryaman, Arasa and Bhaga, Indra and
Vivasvat They who perform this (rite) get the thriving of these
deities.
6. With regard to this, a (verse) occurs (in the sacred texts)
6. ‘The eight sons that were born out of the person of Aditi,
with seven (of these) she went to the Gods, (but) Martanda she
threw away^^.
1 The verse is (partly corrupt : tanvarji pari instead of tanvaa pari and
martanda instead of mManda) RS. X. 72. 8. It is cited to prove the number
eight of the Adityas.
7. The Adityas throve (by this rite) in this world ;
they throve
in yonder (world). In both these worlds, in that of Gods and in
that of man, thrive they who perform this rite.
XXIV. 13.
(Third forty-nine-day-rite.)'
1. An over-night-rite (1) ;
four abhiplava-six -day- periods (2-25);
an over-night-rite with all the stomas (26) ; two abhiplava-six-day-
periods (27-38) ;
the ten days of the twelve-day-period (39-48) (and)
an over-night-rite (49).
2. Prajapati created the creatures ;
he got parched up ;
they
1 Cp. Arseyakalpa IX. 10. b; Nidanaeutra X. 3; Laty. X. 4. 10-16; Katy.
XXIV. 3. 10-16; Ap. XXIII. 7. 7-10.
;
616 THE BRAHMA NA Of TWENTY FIVE CHAPTERS.
did not know him as he was parched up ;
he anointed his eyes and
bis limbs.
3. They who do not notice themselves (i.e., each other) should
undertake these (days: should perform this forty-nine-rite). When
they anoint their eyes and their limbs, they bring handsomeness on
themselves ;
they (the others) notice them.
4. With (salve) mixed with bdellion' (they should anoint them-
selves) at the morning-service ;
with (salve) mixed with the (extract)
from fragrant reed-grass, at the midday service; with (salve) mixed
with (resin) of the pine-tree, at the afternoon-service.
1 Read gaulgu^ here, and in § 5 gulgu
5. As Agni was about to enter upon the office of Hotr for the
Gods, he shook himself ^ : what was his flesh, became the bdellion what ;
were his muscles, became the fragrant reed -grass what were his bones,
;
became the pine- wood These, forsooth, are the perfumes of the
Gods; they, thereby, anoint themselves with the perfumes of the
Gods 3.
1 The ms. of Leydon has adhunuta not adhunuta,
2 Cp. br. III. 5. 2. 15-17.
8 According to LSty., they should, during the upasad-days, skim the liquid
butter, boiling it over the garhapatya, and mix this skimmed butter with the
three substances mentioned in the Brahmana. During the days on which the
sacrifices of soma take place, the participants of the sattra, seated before the
havirdhSna-shed, should anoint their eyes and limbs at the moment when the
different services are begun. According to Gautama, they should anoint them-
selves after the close of a service, when they have partaken of food in the agnT-
dhra-shed. According to some authorities, this anointing takes place day after
day, or it is restricted either to the sarvastoma-day (the 26th) or to the six-day-
period with the pfsthasamans (but in this sattra there is no prsthyasadaha !).
XXIV. 14.
(Fourth forty-nine-day-rite. )^
la. An over-night-rite (1) ;
a twenty-four- versed proceeding day ^
(2) three abhiplava-six-day-periods (3-20) ;
an Abhijit (21) ;
the three
1 Cp, Arseyakalpa IX. 10. o ; NidSnasutra X. 2-3 ; Laty. X. 6. 1-7 ; Baudh.
XVI. 36 : 281. 11-16 ; Ap. XXIII. 7. U-13 ; KSty. XXIV. 3. 17-20.
XXIV. 13. 3.— XXIV. 14. 5. 617
svarasainan(-day)s (22-24) ;
the divaklrtya(-day) (25) *, the three svara-
saraan(-day)8 (in reversed order) (26-28) ;
a Visvajit (29) ;
one abhi-
plava-six-day-period (30-35); the two days ayus and go (36-37); the
ten days of the twclve-day-period (38-47) ;
a mahavrata(-day) (48) and
an over-night-rite (49).
I Read caturviiihSa m instead of ° viihSdh.
16. The (days of this sattra) are commensurable with the (sattra
of a) year The thriving which is joined to the (sattra of) the year,
this thriving is connected with these days (with this rite).
' The schema agrees, in a way, with that of the gavam ayana or year’s
sattra ; op. the Introduction to the Arseyakalpa, page XXIV, sq.
2. In regard to this, they say :
‘
If they were to make the pro-
ceeding day twenty -four- versed, they would, after having undertaken
the (sacrificial session of the) year, not be able to finish it’^. It^
must be made ninefold (ix,, nine-versed, trivtt) ;
the ninefold stoma is
(equal to) the vital principle^; they do not (in making it ninefold)
depart from the vital principle (but retain it)^.
1 It is not clear why not ! Perhaps, simply because (see the next sentence)
they would then be separated from breath, from life.
2 Some authorities asserfc, that the sentence trivrd eva haryam refers not to the
proceeding day or opening day of the whole sattra, but to the first day of the
ten-day-period (the 38th), this day likewise being a prayaniyam ahar,
3 See note 3 on II. 15. 3 .
* Read the text :
prdno vai trivrt prandn naivapayanti.
3. But they also say :
‘
It must be made a twenty-one-versed
(day), for (reaching) ‘
success'.
4. As to those svarasaman(-day)s : the divakirtya (or visuvat, or
middle day) is the head, the (three) svarasaman(-day)8 are the vital
principles : that the svarasaman(-day)8 are on either side of the diva
kirtya(-day), thereby, the vital principles are placed in the head.
5. Further, the Visvajit and the Abhijit are the two vital airs at
the end and as to the ayus and go(-days), they (by these) under-
take a pairing stoma ^ : for procreation.
1 Cp. XXIV. 11. 9; perhaps here also the two ears are meant.
2 Cp. IV. 8. 3.
618 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
6. As to the ten days of the twelve-day-period : they, thereby,
undertake (practise) the not divided voice : for getting progeny
1 This is the same as XXIII. 6. 3.
7. As to the (aiaha)vrata(-day) :
(the) vrata is food, food satiates
nowhere but in the mouth. In that after (the ten days) they undertake
the vrata, thereby, food is placed into the mouth. Therefore, food,
placed in the mouth satiates.
8. As to the two over-night -rites, the proceeding and the closing
days ; with what vital air they begin in that they finish.
XXIV. 15.
(Fifth forty nine-day-rite. - )^
1. An over night-rite (1) ;
nine n i n e-versed days (2-10), viz., a
six -day-period beginning with an agnistoma ^ and then three days : an
ukthya in the middle and an agnistoma on either side of it; nine
f i f t e e n- versed days (11-19), viz., a six-day-period beginning with an
agnistoma ^ and then three days : an ukthya in the middle and an
agnistoma on either side of it ;
nine seventee n-versed days
(20-28), viz., a six-day-period beginning with an agnistoma^ and then
three days : an ukthya in the middle and an agnistoma on either side
of it ; nine twenty-one -versed days (29-37), viz., a six-day-period
beginning with an agnistoma ^ and then three days : an ukthya in the
middle and an agnistoma on either side of it; the ten days of the
twelve-day-period (38-47) ;
a mahavrata(-day) (48) and an over-night-
rite (49).
1 The five remaining days of these nine days are ukthyas, according to
S&yana, and so also Katyayana.
2 By these days, Savitr came into the (state of) setting in motion
the whole (universe).
3. They who perform this rite come into the (state of) setting in
motion the whole (universe)
I This seems to be rather thoughtlessly expressed after the model of § 2.
4. In that the stomas, many (in number), occur troopwise : the
nine- versed together, the fifteen-versed together, the seventeen-versed
1 Cp. Arseyakalpa IX. 10. d ; NidSnasUtra X. 4 ; Ap, XXIII. 8. 1-3 ; KSty.
XXIV. 3. 23-26.
—
XXIV. 14. 6. XXIV. 17. 1. 619
together, the twenty-one-versed together, (thereby) these (days) are
Savitr’s highest places.
5. They who perform this (rite) become the highest among their
equals and their subjects.
XXIV. 16.
(Sixth forty-nine-day-rite. )^
1. An over-night-rite; four abhiplava-six-day-periods ;
a maha-
vrata(-day) ;
two abhiplava-six-day-periods ;
the ten days of the
twelve-day-period (and) an over-night-rite.
The seasons found no firm support by means of these (days)
2. ;
they got a firm* support. They who are desirous of (getting) a firm
support should perform this (rite). They get a firm support.
3. Six in number are the seasons; in the seasons they by these
(days) get a firm support. That the (four) six-day-periods are perform-
ed normally, is for (obtaining) accomplishment^.
1 For § 2-3, cp. XXIII. 12. 2, 3 and 5.
4. As to the (maha)vrata(-day) : (the) vrata is food, food satiates
nowhere but in the middle (of the body) ;
in that they undertake the
(maha)vrata (rite) in the middle, thereby, food is placed in the middle.
Therefore, food, when placed in the middle, satiates.
5. That the (last) two six -day -periods are performed normally, is
for (obtaining) accomplishment.
6. As to the tea days of the twelve-day-period : they, thereby,
undertake (practise) the not-divided voice : for getting progeny. As to
the two over-night-rites : the proceeding and the closing day : with
what vital air they begin in that they finish
1 This § is the same as XXIV. 14, 6 and 8.
XXIV. 17.
(Seventh forty-nine-day-rite. )2
1. An over-night -rite ;
six abhiplava-six-day-periods ; the ten days
of the twelve-day-rite ; a mahavrata(-day) and an over-night-rite.
* Cp. Arseyakalpa IX. 10. e; Nidanasutra X. 4; Ap. XXIII. 8. 4-5; Ka ty.
XXIV. 3. 26-27.
* Ar^yakalpa IX. 10. e; Nid&nasQtra X. 4 ; Ap. XXIII. 8. 6-7 ; K5ty. XXIV.
3. 26-28.
620 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
2. By means of these (days, through this rite) Indra and Agni
surpassed the other deities. They who perform it surpass the other
creatures.
3. Indra and Agni are the most powerful amongst the Gods.
They who perform this (rite) become the most powerful.
4. That they undertake the six-day-periods normally arranged, is
for (obtaining) accomplishment. As to the ten days of the twelve-day-
period, they, thereby, practise the non-divided voice: for progeny. As for
the vrata As for the two overnight-rites : the proceeding and the
closing one : by which breath they start, in that same breath they
finish.
1 This is abbreviated ; cp. XXIV. 16. 4.
XXIV. 18.
(Sixty-on e-day-rite. )^
\a. An over-night -rite (1); a twenty-four-versed proceeding day
(2) ;
three abhiplava-six-day-periods (3-20) ;
a six-day-period with the
prstha(-saman)s (21-26) ;
an Abhijit (27) ;
the three svarasaman(-day)s
(28-30); the visuvat-day (31) : the three svarasaman(-day)s (but now
in reversed order) (32-34) ; a Visvajit (35) ; a six-day-period with the
prstha(-saman)s, beginning with the thirty-three-versed day ^(36-41):
one abhiplava-six -day- period (42-47), the two days ayus and go (48,
49); the ten days of the twelve-day-period (50-59) ; the mahavrata(-day)
(60) and an over-night-rite (61),
I Cp. note 1 on XXIII. 3. I
;
this is misunderstood by Hauer in his book
‘Der Vratya,’ page 86.
16. This is the sixty- one-day -rite of the Vratyas, the adherents
’
of ‘
the God
^ On this (uncertain) translation, see note 1 on XVII. 1.1.
2. The Vratyas, the adherents of ‘
the God,’ held a sacrificial
session with Budha as their Sthapati They consecrated themselves
without having previously begged of King Varuna a place for divine
worship*. King Varuna cursed them :
‘
I preclude you from a share
I Cp. NidSnasutra X. 4 ; Baudh. XVI. 36; 281. 16-17; Ap. XXllI. 8. 8-10;
Katy. XXIV. 3. 21-22.
XXIV. 17. 2.—XIV. 18. 8. 621
in the sacrifice. Ye shall not know the path leading to the Gods’.
Therefore, they (the others, other priests) do not take sacrificial sub-
stance (rice, barley, etc.,) nor (a draught of) soma for them (to sacrifice
it on their behalf).
1 Cp. note 1 on XVIf. 11. 6 ; here the Sthapati seems to occupy the place of
the grhapati in a sattra.
2 Which is the usual practice cp. §adv. br. II. 10. 4-10, Baudh. §rs. II. 2 and,
;
especially, Ap. X. 2. 9.—-The Vratyas were not willing to beg a devayajana of
Varuna, precisely because they were adherents of ‘
Deva ’
and not of the usual
Gods.
3. Now, at that time there was neither juice in the herbs nor
butter in the milk nor fat in the flesh nor hair on the skin nor leaves
on the trees, but since the Vratyas, the adherents of the God, perform-
ed this sixty -one-day- rite, since that time all these (viz,, herbs, milk,
flesh, etc.) were united with these potencies and were full of lustre,
Full of Juice.
4. With regard to this the following verse ^ is handed down.
1 These 41okas are not recorded in any other source known to us.
5-7. ‘
As ye often asked (your) sons, the (adherents) of the
God: ‘What have ye done?’ (they answered): ‘Mighty was the
dtksa of Budha it was he who brought the butter into the milk.
:
As Budha, the son of Soma, undertook the mighty dlksd,
‘
(then) he did reach the delighted universe, on my flesh did he put
the fat’.
‘
Poor was the cattle, being meagre (and) boneless, (but) at the
’
dlksd of the son of Sc it was provided with fat
1 The verses are not clear throughout and the metre is defective ; read,
mahlm dlkmm saumayano budho yad udayacchaia tad
perhaps, in the second:
anandat sarvam dpnon manmdmse medho 'dhdd iti. In the second verse, read
sa kslre instead of sakalre.
8. So they who are going to undertake this sixty-one-day-rite
should, after they have settled down on the place of divine worship,
offer a libation in the garhapatya(-fire) with (the formula): ‘God
Varuna, give us a place of divine worship, svdhdV They (thereby)
perform the sacred rite on a given ^ place of worship.
^ Read (and c^<. 'i>a) with the Leyden MS. : te datte devayajane yajante.
:
;;
;
622 THE BRAHMANA OF TWENTY FiVB CHAPTERS.
9. They (the VrStyas) throve in all ways. They who undertake
these (days)^ (who perform this rite), thrive in all ways.
^ Read ya eta upayanti.
XXIV. 19.
(The hundred-day-rite.)^
1. An over-night- rite ;
the three days: Jyotis, go and ayus
fourteen abhiplava-six-day-periods ;
the ten days of the twelve-day-
period ; a mahavrata(-day) and an over-night-rite.
2. The Gods were afraid of death ;
they resorted to Prajapati
he gave them, through this (rite) of a hundred days, the immortality.
This, forsooth, is man’s immortality, that he reaches the normal
term of life, that he becomes wealthier. They who undertake this
(rite) reach the normal term of life (and) become wealthier
^ The last sentences are the same as XXII. 12. 2, 3.
3. They press out (the soma and perform the sacrifices of soma
of each day) whilst they move forwards each day (to another spot)
for the sake of stepping on (their rival) ;
they press out (the soma)
on the same spot, for gaining a firm support^.
1 This is either an alternative : they may press out the soma and each day
settle down on another place of worship, just as at the Sarasvati-sattras
(XXV. 10-12), but without any restriction of place; or they may press out
and sacrifice on one and the same devayajana as at the other sattras, without
going forth. But there are others who do not regard the words of the BrShmana
as an alternative and who explain them as follows: the havirdhana-shed and
the shed of the sadas should be made so that they stand on wheels and these
wheels should be turned around at the end of each soma-day ; thereby, both
the prescriptions of the Brahman a are fulfilled : they move forward and they
remain ! This must be done, according to some athorities, day after day
according to others, during the abhiplava-periods ; according to others, on the
three days jyotis, go, ayus only (Laty. X. 5. 10-16).
XXIV. 20.
(The sattra of one year.)*
1. An over-night-rite; a twenty-four- versed proceeding day.
Four abhiplava-six-day-periods ;
a six-day -period with the prstha-
I
Cp. NidSnasutra X. 6; Laty. X. 6. 9-20; Ap. XXIII. 8. 11-13; Baudh.
XVI. 36: 281. 17-282. 2; Katy. XXIV. 3. 29-36.
* This is the ordinary sattra of one year or gavAm ayana, described in its
-
;
XXIV. 18. 9.— XXV. 1. 1. 628
samans: this (viz,, these five six -day-periods) is a month; in the
same manner the second, the third, the fourth and the fifth (month).
Three abhiplava-six-day-periods ;
a six -day-period with the prstha-
samans; an Abhijit-day; three svara8aman(day)s ; the visuvat(day)
three svarasaman(-day)8 (in reversed order) ;
a Vi8vajit(-day) ;
a
six-day-period with the prsthasamans beginning with the thirty-
three-versed (day)^; three abhiplava-six-day-periods. A six-day
period with the prsthasamans beginning with the thirty- three -versed
day ;
four abhiplava-six-day-periods ;
this (viz., these five six-day-
periods) is a month (viz., in the second half of the year) ;
in the
same manner the second, the third and the fourth (month). Three
abhiplava-six-day-periods ;
the two days : ayus and go ;
the ten days
of the twelve-day-period ;
a mahavrata(-day) and an over-night rite.
1 Cp. note 1 on XXIII. 3. 1.
2. The brahmana is that of the year^ (i.e., of the one-year’s
sacrificial session).
I As given in Chapters IV and V.
Twbnty-fibth Chaptbr.
(The sattras, concluded.)
XXV. 1.
(The ‘course’ of the Adityas. )^
1. An over-night-rite; a twenty-four- versed proceeding day.
Two abhiplava-six-day-periods, consisting alternately of nine- and
fifteen- versed days a six-day -period with the prsthasamans
;
two ;
(abhiplava-) six -day -periods, consisting alternately of nine- and fifteen-
versed days. This is a month (viz., these five six-day-periods con-
stitute a month). In the same manner the second, third, fourth, and
fifth month. Three (abhiplava-) six -day-periods, consisting alter-
details in Chapters IV and V see Arseyakalpa, Einleitung, pages XXIV, XXV
;
(line 9 read: 4 abhiplavah instead of 3 ahhiplavah) and Eggeling in Sacred
Books of the East, Vol. XXVI, page 427.
I Op. Arseyakalpa X ;
NidSnasutra X. 6-7 ; Ap. XXIII. 9. 1-9 ; KAty.
XXIV. 4. 3-10.
;
624 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
nately of nine- and fifteen-versed days; a six-day-period with the
prsthasftmans ; a nine- versed Brhaspatistoma ^ ;
the three svarasaman
(-day)8; the visuvat-day; the three 8vara8araan(-day)8 (in reversed
order); a fifteen-versed Indrastoma^ as ukthya. A six-day-period
with the prstha-samans beginning with the thirty- three- versed day^;
one (abhiplava-)8ix-day-period, consisting alternately of fifteen- and
nine-versed days ;
the ten days of the twelve- day-period to be per-
formed as independent nine-versed agnistoma-rites ;
the two days
Udbhid and Valabhid Two (abhiplava-) six-day-periods, consist-
ing alternately of fifteen- and nine-versed days ;
a six-day-period
with the prstha-samans ;
two (abhiplava-) six -day -periods, consisting
alternately of fifteen- and nine- versed days. This is a month (these
five six-day-periods constitute a month in the second half of the
year). In the same manner the second, third, and fourth month.
An (abhiplava-) six-day-period, consisting alternately of fifteen- and
nine-versed days ;
a six-day-period with the prstha-samans ;
six
alternately fifteen- and nine- versed days ;
the two days go and ayus
the Chandoma-ten-day-period, of which the first day in 48-ver8ed>
the second 44-versed, the third 40-versed, the fourth 36-versed, the
fifth 32-versed, the sixth 30-versed, the seventh and eighth 28-versed,
the ninth 26-versed, the tenth 24-ver6ed. Then a mahavrata
(-day) and an over-night-rite®.
1 Cp. XVIT, 11.
2 Cp. XIX. 16.
3 Cp. note 1 on XXIII. 3. 1.
4 Cp. XIX. 7.
5 This year’s sattra differs in some respects from the prakrti as described
XXIV, 20. 1 : the six-day-periods are arranged so that in each month the
prsthya-six-day-period is enclosed between two abhiplava-six-day -periods, whence
this sattra is called madhyeprathya {* having the prsthya-sa^ahas in the middle*)
cp. § 2. A second point of difference is that the Abhijit and Vii^vajit are
replaced by Brhaspati- and Indra-stoma. A third difierence is that the ten
days of the dvSdadftha occur in the middle, while they are replaced (at the
end) by the chandomadaidha, which, as far as I see, occurs here only. —Cp.
Afseyakalpa, page 139, note 9.
2. This is the (sacrificial session) of the Adityas with the
prsthya-sadaha in the middle^.
1 Cp. note 5 on § 1.
—
XXV. 1. 2. XXV. 1. 11. 625
3. By means of the (rite) with the prsthya-sadaha in the middle,
the Adityas occupied the world of heaven. That they undertake
(apply) the prsthas in the middle is for occupying the world of
heaven.
4. The prsthas are food ;
food is, thereby, placed in the middle :
therefore, food being brought into the middle (of the body) satiates.
5. The prsthas are cattle; they are firmly established in (the
possession of) cattle.
6 The two stomas, the nine-versed and the fifteen -versed, are
two wheels revolving together. What wish they hope to see ful-
filled, that they obtain by this (rite). For wherever he (i.c., one)
wishes to go by means of a (car) with wheels, that he reaches^.
1 Cp. XX. 13. 2.
7. As to that nine- versed Brhaspati stoma, by means of this
Brhaspati obtained the chaplain-ship of the Gods. They who are
desirous of (obtaining) a chaplain-ship should undertake this (rite) :
they get a chaplain-ship ;
they make them their chaplains.
8. As for these 8vara3aman(-day)s, the vi8uvat(-day) is the
head, the svarasaman(-day)s are the vital principles; in that the
svarasaman(-day)s are on either side of the vi8uvat(-day), thereby,
the vital principles are placed in the head.
9. As for the fifteen- versed Indrastoma as ukthya(-rite), by
means of this (stoma) Indra surpassed the other deities. They who
undertake (apply) it surpass the other creatures.
10. As for these ten days of the twelve-day-period, to be per-
formed as independent nine-versed agnistomas in the middle (of the
whole sattra), by these they are freed from evil. These, forsooth
are the bed of the Gods. They, thereby, mount the bed of the Gods
and become worthy of bed ; they reach the bed of a wealthier
man
1 Cp. XXIII. 4. 6, 6, with notes.
11. As for the Udbhid and Valabhid, by means of these Brhas-
^
pati let loose the cattle for the Gods. By these, they let loose
the cattle.
1 Read tUsrjante instead of utarjantafy,
40
;
626 THB BRAHMANA OF TWENTY FIVE CHAPTERS.
12. As for the go and ayus (day)s, they (thereby) undertake
pairing stomas^: for progeneration.
t Cp. IV. 8. 3.
13. As for the Cbandoma-ten-day-period this is a milking of
the metres. They apply the metres hitherward^; therefore, cows
and goats stand near, hitherward turned, whilst they benefit^.
1 The days on which the stomas agree with the number of syllables of the
metres.
2 Beginning with the highest and ending with the lowest numbers.
8 Whilst they are milked. I am not sure that this is the meaning of
bhufljaniah.
14. As for the (maha)vrata(day), (the) vrata is food ;
food
satiates nowhere but in the mouth. In that they undertake (apply)
the vrata after (the Chandomas), thereby, food is placed into the
mouth. Therefore, food, being in the mouth, satiates ^
1 This is the same as XXIV. 17. 4.
16. As for the two over-night rites, the proceeding and the
closing day : with what vital air they begin in that they finish
1 This is the same as e.^., XXIV. 14. 8.
XXV. 2.
(The ‘course' of the Angirases.)^
la. An over-night-rite ; a twenty -four- versed proceeding day.
A six-day-period with the prstha-samans ;
four nine-versed abhiplava-
six-day-periods ;
this (viz., these five six-day-periods) is a month. In
the same manner the second, third, fourth, and fifth month. Three
nine- versed abhiplava-six-day -periods ;
a six-day -period with the prstha-
sSmans ;
a nine- versed Brhaspatistoma ;
the three 8varasaman(-day)8
the vi8uvat(-day) ;
the three svara 3 aman(-day)s (in reversed order)
a fifteen-versed Indrastoma as ukthya. A six-day-period with the
prstha(saman)8 beginning with the thirty-three-versed day ;
one nine-
versed abhiplava-six-day-period ;
the ten days of the twelve-day-period
to be performed as independent nine- versed agnistomas ;
the two days
1 Cp. Arseyakalpa XI. 1-6 ; NidSnasutra X. 7 ; Ap. XXIII. 9. 10-16 ; Katy.
XXIV, 4. 11-16.
XXV. 1. 12.-— XXV. 2. 5a. 627
Udbhid and Valabhid. Four nine- versed abhiplava-six-day- periods ; a
six-day-period with the prsthasamans. This these five six-day-
periods) is a month (in the second half of the year). In the same
manner the second, third and fourth (month in the second half). Two
nine- versed abhiplava-six-day-perioda ; a six-day-period with the prstha-
samans ;
the two days ay us and go ;
the Chandoma-ten-day -period,
of which the first is 24- versed, the second and third are 28- versed, the
fourth is 30- versed, the fiffch 32- versed, the sixth 36- versed, the seventh
40-versed, the eighth 44-versed, the ninth 48 -v 0 rsed, the tenth 24-
versed. A mahavrata (-day) and an over-night-rite
1 Cp. note 2 on page 156 of
the edition of the Arseyakalpa. In contrast to —
the preceding sattra, where the prsthyasa iahas occur in the middle of the abhi-
plavas, here the prsthyas precede the abhiplavas in the first half of the year
whilst they come after the abhiplavas m the second half
16. This is the (sacrificial session) of the Angirases with the
(six-day-period with the) prstha(saman)s in front
1 Cp. note 1 on § 1. a.
2. By means of the (session) with the prsthya-periods in front,
the Angirases occupied the world of heaven. That they undertake
(apply) the prsthas in front is for occupying the world of heaven
1 Cp. XXV. l. 3.
3. The prstha(8aman)8 are food ; food, thereby, is placed in the
mouth (or : at the beginning) ; therefore, food, being in the mouth,
satiates. The prsthas are cattle ; they are firmly established in (the
possession of) cattle ^
1 Cp. XXV. 1. 4, 5.
4. With the exception of (the brahmana)
these two stomas, :
‘
the nine- versed and the fifteen- versed, are two wheels revolving to-
’
gether ^ (all is) the same (as previously explained), up to the (brahmana
on the) Chandoma-ten-day-period 2
.
1 See XXV. 1. 6.
For this brahmana here there is no place, as the six-day-
periods here are not alternately 9- and 15- versed but all 9- versed,
2 This refers to XXV. 1. 7-12 (incl.).
5a. As for the Chandoma-ten-day period, this is a milking of
the metres. They apply the metres tending upward ^ to avoid :
628 THE BRXHMANA of TWENTY FIVE CHAPTERS.
falling down. This, forsooth, is the path leading to the Gods.
They who perform this (rite) reach the path leading to the Gods.
1 In contreist to the preceding sattra (XXV. 1. 13) ; cp. § 1 of this khanda.
66. As for the vrata
1 Cp. note 1 on XXIV. 17. 4.
6. As for the two over-night-rites, the proceeding one and the
closing one, with which breath they start in that they finish.
1 An oft-recurring sentence.
XXV. 3.
(The year’s sacrifice of Drti and Vatavat.)^
1. An over-night -rite : one month with nine-versed days \ one
with fifteen -versed, one with seventeen- versed, one with twenty-one-
versed, one with twenty-seven-versed, one with thirty-three-versed ;
the maha vrata (day, instead of the viauvat) : one month with thirty-
three- versed days, one with twenty-seven -versed, one with twenty-one-
versed, one with seventeen -versed, one with fifteen- versed, one with
nine- versed (days) ;
an over night-rite
1 The construction is elliptic for trivrta masam yanti ; cp. introductory remark
on IV. 1. 1.
The Sutrakara, who has noted that this sattra comprises not 360 but 363
2
month does not throughout consist of 30
days, decides that in this special case a
pressing-days but that two of the months must embrace 29 days (the middle day
being always regarded as supranumerous). As to which of the months must be
shortened, here the authorities are at variance.
2. The by means of this (sattra),
seasons found no firm support ;
they got a firm support. They who are desirous of (getting) a firm
support, should perform (it). They get a firm support. Six in number
are the seasons. In the seasons they, by this (sattra), get a firm
support
5 This is nearly the same as XXIV. 16. 2, 3. a.
3. In that the mahavrata(-rite) is performed in the middle,
thereby, food is placed in the middle. Therefore, food, being in the
middle (of the body) satiates.
1 Cp. Ar^eyakalpa XL 7. q Nidiineksutra X. 8 ; Laty. X. 10. 7-20; Ap. XXIII.
;
10. 1-6 ; Katy. XXIV. 4. 16-20 ;A4v. XII. 3. 1-8 gshkh. XIII. 23.
;
—
XXV. 2. 6. XXV. 4. 1. 629
4. This sacrifioial session ^ is winged ^ ; what wish they desire to
be ful611ed that they reach by this (sattra), for wherever a winged
being (a bird) desires to go all that it reaches.
1 Properly aattrayana means undertaking
*
of a session ’
; usually the term
seems to denote a sattra of more than one year.
2 Because the two parts, before and after the day in the middle, are precisely
paralleled.
5. They start with a nine- versed (stoma), they finish with a nine-
versed (stoma). The nine- versed among the stomas are the vital prin-
ciples. By breath they begin, in breath they are firmly established
^ This is the same as XXIII. 3. 9, XXIV. 3. 4.
6. This (sacrificial session) was ^ (onceupon a time) undertaken
by Drti^ and Vatavat in Khandava^. At the visuvat (-day)^, Vatavat
broke up the session ;
Drti completed it. Therefore, the descendants
of Vatavat are fewer ;
those of Drti are more numerous^.
1 The present tense is somewhat striking ; see Introduction, Chapter III,
§ H. b.
2 He is called the son of Indrota XVI. 1. 12.
3 Perhaps the same as the famous KhSndava-forest in the MBh.
4 visuvat here must mean the middle day
‘
which here is a mahavrata.
6 From this we must only infer that it is not considered as commendable to
leave a sattra unfinished.
XXV. 4.
(The yearns session of the Kundapayins. )^
1. During a month, they live according to the rules for the
consecrated (diksita) ;
at the (end of this) month, they (perform the
prayaniya-isfci and) buy the soma. For them there are twelve upasad
(-day)s. After the performance of the upasads, they tie up the soma
(to guard it). Then, during a month, they perform (day after day) the
agnihotra. During a (second) month, (on the days of the increasing
moon) the sacrifice of full-moon, and, (during the latter half of the
month), the sacrifice of new- moon. During a (third) month, (they
1 Cp. Arseyakalpa XI. 7. b; Nidanasutra X. 8; Laty. X. 11-12; Ap. XXIII.
10. 6-12; Baudh. XVII. 20, 21, XXVI. 25; Katy. XXIV. 4. 21-47; Aiv, X. 4;
Saakh. XIII. 24.
; ;
630 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
perform) the vaisvadeva (-caturmasya-saorifice). Daring a (fourth)
month the varunapraghasa. During a (fifth) month, the sfikamedha.
During a (sixth) month, the sunasirya. During a (seventh) month,
(they perform) a nine-versed sacrifice of soma. During an (eighth)
month, a fifteen- versed. During a (ninth) month, a seventeen- versed.
During a (tenth) month, a twenty-one- versed. During an (eleventh)
month, a twenty-seven- versed. During eighteen days (of the twelfth
month), a thirty-three-versed sacrifice of soma ;
during (ten days), the
ten-day-period of the twelve-day-rite. Then (comes) a mahavrata
(
day) and an over-night-rite.
2. The Ten-hotr-formula is (equal to) the agnihotra ;
the Four-
hotr-formula is (equal to) the full and new- moon sacrifice ;
the Five-
hotr-formula is (equal to) the caturmasya(-offering)s ;
the Seven-hotr-
formulais (equal to) the sacrifice of soma
1 Cp. Baudh. XVII. 21 (end).
3. They who undertake this (sattra), sacrifice with the whole
sacrifice ;
they all reach prosperity
1 sarva eva bhavanti {bhuti) op. V. 3. 3.
4. They should all of them drink (the soma-draughts) out of
bowl-shaped vessels without a handle
^ The absence of the handle is one kUnda,
5. He who issame time) is Adhvaryu and Potr he
Hotr (at the ;
who is Udgatr is Nestr and Acchavaka
(at the same time) he who is ;
Maitravaruna (at the same time) is Brahman and Pratihartr he who ;
is Prastotr (at the same time) is Brahmanacchamsin and Gravastut
he who is Pratiprasthatr (at the same time) is Agnidh and Unnetr.
The Grhapati is (only) Grhapati, thoSubrahmanya (only) Subrahmanya^.
1 So each of the ofificiating priests must be acquainted with three Vedas.
This, according to Baudhayana, is another kunda.
XXV. 6.
(The years-session of the Tapascits.)^
1. During a year, they live according to the rules for the conse-
crated. During a year, they perform the upasads. During a year,
they perform sacrifices of soma.
1 Cp. Arseyakalpa XI. 7. c ; Nidanasutra X. 8 Laty. X. 13; Ap. XXIII.
;
11.
1-7; Katy. XXIV. 6. 1-5 ; A§v. XII. 5. 11-12; Sahkh. XIII. 26.
—
XXV. 4. 2. XXV. 6. 5. 631
2. In that they are diksitas during a year, thereby, they bring
about the tapas (ascetism) ;
in that they perform the upasads during
a year, thereby, they purify themselves; in that they perform the
sacrifices of soma during a year, thereby, they go to the world of the
Gods.
3. By means of this (sattra), the Gods, gathering ascetism
(tapa^cit), reached all kinds of welfare. They who undertake this
(sattra) reach all kinds of welfare.
XXV. 6.
(Twelve-years sattra.)^
1. Three years consisting of nine- versed-days ; three years of
fifteen -versed, three years of seventeen -versed, three years of twenty-one-
versed days. (This is) the twelve-years-rite of Prajapati.
2. By means of this (sattra), Prajapati came into the state of setting
in motion the whole (universe). They who perform this (sattra)
come into the (state of) setting in motion the whole (universe)
1 Cp. XIXIV. 15. 3, with note.
3. In that three years are nine-versed, the nine-versed (stoma)
being splendour and priestly lustre, they obtain splendour and priestly
lustre. In that three years are fifteen-versed, the fifteen-versed (stoma)
being might and strength, they obtain might and strength. In that
three years are seventeen-versed, the seventeen-versed (stoma) being
food, they obtain food. In that three years are twenty-one- versed,
the twenty-one- versed (stoma) being a firm support, they obtain, at
the end of the sacrifice, a firm support.
4. By means of this (sattra), the inhabitants of Naimisa ^ throve
in all possible ways. They who undertake this rite thrive in all
possible ways.
1 The Jaim. hr. throughout likewise has it with i, not with s,
5. They broke off the sattra, after the seventeen-versed years.
They said He who among our progeny will thrive he shall
:
‘ finish
1 Cp. Arseyakalpa XI. 7. a ; NidSnasutra X. 8 ; Lftty. X. 13 ; Ap. XXIII. 11.
8-10 ; Katy. XXIV. 6. 19 ; A^v. XII. 5. 15-16 ; SShkh. XIH. 28. 5.
632 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
this sattra’ ^ Therefore, the Brahmins perform this sattra, wishing to
finish it.
* The text should run; yo nah prajayam rdhy^tai,
XXV. 7.
(Thirty-six-years-sacrificial session.)^
1. Nine nine-versed years ;
nine fifteen-versed, nine seventeen-
versed, nine twenty- one- versed years. (This is) the thirty-six-years
(sattra) of the descendants of Sakti.
2. By means of this (sattra), Gauriviti, the descendant of Sakti,
using meat (not rice or barley) for the sacrificial cakes, reached, at (the
bank of) the Yavyavati^, all (kinds of) welfare. They who undertake
this (sattra) reach all (kinds of) welfare.
1 The name occurs once more : BS. VI. 27. 6. —On the beginning words, cp.
note 1 on XI. 6. 14.
3. This sacrificial session ^ is (equal to) the brhati The brhati
is the rulership among the metres They who undertake this (rite)
reach rulership.
1 On sattrdyana, op. note 1 on XXV. 3. 4.
2 The brhati is of 36 syllables and this sattra is of 36 years.
8 Cp. note 2 on XXIV. 6. 3.
4. This is .the (rite) of the descendants of Sakti, which promises
ten strong sons. To them, who undertake it, ten strong sons are born
t Read, with the Leyden ms. : aiaam daSa vlra jdyante (i.e , a eadm. .jdyante).
XXV. 8.
(Hundred-years’ sacrificial session. )2
1. Twenty-five three-versed years; twenty-five fifteen-versed;
twenty five seventeen -versed ;
twenty-five twenty-one- versed. This is
the sattra of a hundred years of the Sadhyas.
1 Cp. Arseyakalpa XI. 7. d; Nidinasutra X. 9; Laty. X. 14; Ap. XXIII. 11.
11-14; Katy. XXIV. 5. 20-22; A4v, XII. 6. 16-17; Sahkh. XIII. 28. 6, cp. also
Jaim hr. 111. 18 under note 1 on XI. 5. 14.
2 Cp. Arseyakalpa XI. 7.d; NidSnasutra X. 9; Laty. X. 14 ; Ap. XXIIL 11.
16-12. 1 ; Katy. XXIV. 6. 23; &6v. XII. 6. 18; fiahkh. XIII. 28. 7.
. :
XXV. 7. 1.— XXV. 9. 1. 633
2. Before the (time of the present) Gods, there were (certain)
Gods called Sadhyas. These undertook this sacrificial session ;
through
it they throve. Together with their cattle and their people, they all
went together to the world of heaven. In the same manner, forsooth,
those who undertake this (sattra) go all together to the world of
heaven.
3. This sacrificial session is (equal in duration to) the normal life
(of man). Man reaches a hundred years. As long as is life that they
(the performers of this rite) reach. For no sacrificial session is longer
than (the duration of) life
1 The adjective atyayusa is not registered in the Diet, of St. Petersburgh nor
by R. Schmidt in his Nachtrage.’ *
4. With regard to this, a (verse) occurs (in the sacred texts)
‘
Those days were numerous that in the east (have risen) at sunrise
whence Dawn, approaching, as it were, her lover (the sun), has shown
*
herself as not returning
1 This is RS, VII. 76. 3, but cited inexactly with U8a (so read, with the
Leyden, ms., instead of usa) dadrai instead of uso dadj^kse,
5. They go with (t.c., they perform) a jyotistoma as sattra : they
become a light
1 The jyotistoma equally comprises 9-, 15-, 17-, and 2l-ver8ed stomas.
2 Cp. note 1 on VI. 3. 7.
6. The twenty-one-versed (stoma) is at the end of the stomas.
The twenty-one -versed (stoma) is a firm support. They are firmly
supported at the end of the sacrifice.
XXV. 9.
(The t h o u s a n d - day - 8 a 1 1 r a )
^
1, An over-night-rite ;
a thousand days, (and) an over-night-
rite (This is) the thousand-pressings-rite of Agni.
1 According to some authorities, the two atirStras are implied in the thousand
days op. note 2 on
; XXV. 3. 1. —About fthis sattra and the next following ones, the
duration of which exceeds human power and life (they are called mahdaattraa), the
1 Op. Ar^yakalpa XI. 7. e ; NidSnasutra X. 9 ; LSty. X. 14. 11-13 ; Ap. XXlll.
12. 2-3 ; KSty. XXIV. 6. 10-14 ; A6v. XII. 8. 20-22 ; 6ahkh. XIII. 27. 7.
:
634 THU bbIhmana of twenty five chapters.
NidSnasutra remarks : * As to these big sattras, they are (the sattras) of the Gods
‘ the Gods are long-lived Another view is that they are accomplishable also
for men ; a great number of people join themselves for the pressing (and sacrificing)
of the soma : (with the fathers) the sons, the grand-sons and great-grand -sons \
2. By means of this (sattra), Agni came into (the state of) setting
in motion the whole (universe). They who perform (it), come into (the
state of) setting in motion the whole universe
I Cp. note 1 on XXIV. 15. 3.
3. To Agni belongs all food ; all food comes to those who under-
take this (sattra).
4. As to its thousand sacrificial days : the highest viraj is of a
thousand syllables. They are established in the highest viraj
1 Here viraj in the sense of * splendour *.
XXV. 10.
(The first sacrificial session onthe Sarasvatl.)^
1. They (the participants of the sattra) undertake the consecration
at the place (t.e., to the south of the place) where the (river) Sarasvatl is
lost (in the sand of the desert).
2. They should maintain the mode of life of the consecrated
during twelve days, and perform the upasads during twelve days
1 As the first day of the whole rite must fall on the day of new moon (cp. § 3
and 4), the dlksS must begin on the sixth (according to others on the seventh)
day after new moon, in the purvapaksa.
3 On the day when the (proceeding) over-night-rite takes place,
on this day they drive the calves away (from the mother-cows, in
order to get the milk for the samnayya-offering of the day of new
moon). When the over-night-rite is completed, they perform the sacri-
fice of the samnayya
1 The libation of sweet and sour milk ofiered to Indra at the sacrifice of new
moon.
4. After the libation of the sStnnayya, the Adhvaryu throws a
yoke-pin (in easterly direction, from the place where the sacrifice has
I Cp. Arseyakalpa XI. 8. a; NidSnasutra X. 10; Laty. X. 15-17 ; Ap. XXIII.
12. 4-13. 6 ; KSty . XXIV. 6. 25-6. 4; A4v. XII. 1. 1-19 ;
^ahkh. XIII. 29. 1-22.—
Further, cp. Jaim. br. II. 297-299, in AuswahlNo. 166, and TS. VII. 2. 1.
—
XXV. 9. 2. XXV. 10. 10. 635
been performed) : the spot where it falls down is the (place for the)
garhapatya(-fire). From this spot, he makes thirty-six strides ^ (in
easterly direction) : this is the (place for) the ahavanlya(-fire).
1 For the usual distance, cp. Ap. V. 4.3 — —This act
4. must be repeated after
each isti, because this sattra is performed along the bank of the Sarasvatl.
5. The havirdhana(-shed) and the sadas and the agnldhra(-8hed)
are wheeled ;
the sacrificial stake is mortar-shaped at the base, remov-
able (along the ground) and put down (on its new place, fastened with
sand)^ ;
they do not dig the resounding holes
1 According to the Sutra, the 4ala pracinavam^a and the 4amitra-fire should
likewise be provided with wheels. From the vedi, the high -altar and the dhisnya-
hearths, they should take some sand for each subsequent place of worship.
2 They are on each place only traced.
6. During this (now following) half of increasing moon, they (day
after day) perform the sacrifice of new moon
^ On the same devayajana, as it seems.
7. On the day of full-moon^, they perform a gostoma as ukthya
with the brhai(-8aman as first prstha-laud).
1 On the last day of the paksa mentioned in § 6.
8. When the gostoma is brought to an end, they sacrifice with
the full-moon offerings. During this (now following) half of the wan-
ing moon, they perform (day after day) the sacrifice of full-moon. On
the day of new moon {viz., on the day at the end of this half of the
moon), they perform an ayustoma as ukthya with the rathantara(*8aman
as first prstha-laud)
1 From now they settle down on a new devayajana
the Sutra, I gather that
by throwing the yoke-pin etc. In the manner as described in § § 4-8,
fixing its spot
they move along the southern bank of the Sarasvati in easterly direction.
9. (This is) the *
course ’ (the sattra) of Mitra and Varuna.
10. By means of this (rite), Mitra and Varuna obtained these
worlds. Mitra and Varuna are day and night Mitra is the day, Varuna :
is the night. Mitra and Varuna are the two halves of the month Mitra :
is the increasing, Varuna the waning half. This Mitra pours his seed
into Varuna ^
1 Read varuna instead of voruno, I fail to see the purport of this last
sentence.
636 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
11. By means of the Sarasvati, the Gods propped the sun but
she could not sustain it and collapsed ;
hence it (the Sarasvati) is full of
bendings as it were. Then, they propped it (the sun) by means of the
brhati^ and, thereupon, she (the Sarasvati) sustained it. Therefore
the brhatl is the strongest of the metres, for they had propped the sun
with it.
1 The correct reading (as the Leyden ms. has it) must be taamai sa kubjimatlva.
2 Why this mention of the bfhati ?
12. They move against the stream, for it is not (possible) to
reach (the term going) along the stream
1 This seems simply to imply that only by going against the stream of the
Sarasvati, which flows from east to west, can they reach the term (Plaksa prasra*
vana) which is situated to the east.
13. 14. They move along the eastern part (of the stream), for at
this (part) one single (other stream) flows into (it) : the Drsadvati.
15. At the Juncture of the Drsadvati (with the Sarasvati), they
sacrifice a mess of boiled rice to Apamnapat and, then, cross (this
river).
16. At a distance of a Journey of forty days on horseback from
the spot where the Sarasvati is lost (in the sands of the desert), (is
situated) Plaksa prasravana. At the same distance from here (from the
earth) (is situated) the world of heaven ^ : they go to the world of
heaven by a Journey commensurate with the Sarasvati
1 For other views on the distance between heaven and earth, op. XVI. 8. 6.
2 Read sarasvatisammitenadhvana,
17. By means of this (rite), Namin Sapya the king of Videha,
went straightway to the world of heaven, (thinking:) ^ We have
gone straightway This is the reason why they are called :
‘
those
’
who have gone straightway
1 The name occurs in the B-S. ; e.g. X. 48. 9.
2 The translation of the last words is far from certain ; the word aiijaaklya
is not registered in the Dictionary of St. Petersburgh. The plured may denote
Namin and his oo-sacrificers.
18. He descended for the expiatory bath into that pool, which is
situated to the north of Sthularma : there his hundred cows had become
a thousand
XXV. 10. 11.— XXV. 11. 2. 637
^ And this is the reason (see § 19) why the sattra may be finished. It is to be
observed that for none of these sattras at the Sarasvati is a precise number of
sacrificial days prescribed, as various circumstances may be considered as ending
them.
19. To a hundred cows they admit a bull When these hundred
become a thousand, then, this is a reason for breaking up (the session,
t.e., for terminating the sacrifice).
1 The performers of the sattra are to take along a hundred cows and a bull.
These they must cause to be fed and to be guarded. The young bulls may serve
as food for the performers.
20, 21. Other reasons for terminating the sattra are: when they
come to be deprived of all their possessions, (or) when the Grhapati dies,
(or) when they reach Plaksa prasravana.
22. W'hen they reach Plaksa prasravana, they perform an isti for
Agni Kama ;
at this (isti) they give away two females : a mare and a
slave (with their young) ^
1 This gift should be bestowed on another man qualified to accept such a
gift ; no one of the participants in the sattra is qualified to accept daksinas, since
all are rtvij’s.
23. At Karapacava, they descend for the lustral bath into the
Yamuna.
XXV. 11.
(Second sacrificial session on theSarasvatl.)^
1. An over-night-rite ;
a nine- versed and a fifteen -versed day as
Indra’s and Agni’s ‘course ’
;
a go- and an ayus-day as the two flanks
(the belly) of Indra, (and) an over-night-rite
1 Probably the meaning is that at this sattra the intervals between the days
of fulland new moon are filled up with nine-versed and fifteen -versed days (alter-
nately), and that the term indrakuhn designates the days of full and new
moon
during which successively a go- and an ayus-rite find place. That the kukai of
Indra are purnamasa and amavasya appears from RV. Khila V. 7. 4. k (ed.
Scheftelowitz, page 146 ) : obhd kuksl prnatdrn vartraghnam ca maghonam ca.—For
the rest, all the prescriptions of the first sarasvata sattra prevail also for this rite.
2. Through this (rite), Indra and Agni surpassed the other deities.
They, who undertake it, surpass the other creatures.
1 Cp. Arseyakalpa XI. 8. b ; Nidanasiltra X. 10 ; LSty. X. 18. 1-8 ; Ap. XXIII.
13. 7-8 ; Katy. XXIV. 1. c. ; A4v. XII. 6.9-20 ; 6ahkh. XIII. 29. 23-24.
638 THE brIhmana of twenty five ohaptbbs.
3. Indra and Agni are the strongest of the Gods ;
they who under-
take this (rite) become the strongest.
4. That the nine- versed and the fifteen- versed days are Indra’s
and Agni's ‘ course and that the go- and ayus(-rites) are the belly of
Indra, is to avoid oscillating.
XXV. 12.
(Third sacrificial session on the Sarasvati.)^
1. An over-night-rite ;
the three-day period : Jyotis, go, Syus ;
the
Visvajit and Abhijit as Indra’s belly ;
an over-night-rite
1 This seems to mean that the intervals between the days of full and new moon
are filled up with and that on the days of full
this ever repeated, three -day -period,
and new moon successively the Visvajit and the Abhijit are performed see note I ;
on XXV. 11. 1.
2. By means of this (rite), Aryaman gained this world
1 Read etena va aryamaitam, etc.
3. The path called Aryaman’s path is the path leading to the
Gods.
4. They who undertake this (rite) reach the path leading to the
Gods.
5. Therefore, he appears at day-tipae ^ rather ruddy for the
path of Aryaman is rather ruddy.
' Is divah to be taken as acc plural ?
* Apparently, Aryaman here is the sun, as e.gr., fiat. br. V. 3. 1. 2.
6. That there is the three day -period : jyotis, go, ayus (and) the
Visvajit and Abhijit are Indra's belly, is to avoid oscillating.
XXV. 13.
(The sacrificial session at the Drsadvati.)^
1. During a year, he should guard the cows of a Brahmin during ;
a (second) year, he should, at Vyarna Naitadhanva, kindle his fire (for
1 Cp. Araeyakalpa XI. 8. o ; Nidanasutra X. 10 Lftty. X. 8. 9; Ap. XXIII.
;
13. 9-10 ;
KSty. XXIV. 6. 29-31 ; A4v. XII. 6. 21 fiahkh. XIII. 29. 25-26.
;
2 Cp. Ar^eyakalpa XI. 8. d; NidSnasutra X. 11 ; L5ty. X. 18. 10-19. 15; Ap.
XXTII. 13. 11-16; Kfity. XXIV. 8. 32-44; fiahkh. XIII. 29. 27-31 ; cp. also Jaim.
br. II. 300.
;
XXV. 11. 3.—-XXV. 13. 4. 639
domestic worship) ;
during a (third) year, he should, at Patlnah, conse-
crate (and maintain, by sacrificing into them), his (sacred) fires (for
vaidic sacrifices)
1 The khandas 13 and 14 describe two tstyayanaa which properly do not
belong to the aattra-kind but consist of a series of istis performed each day on a
different spot.
2. Then, he should move along the southern bank of the Drsad-
vati, throwing (day after day) forward a yoke-pin (and, in this manner,
fixing the spot for each subsequent isfci on the next day) sacrificing
to Agni a (rice-)cake baked on eight kapalas.
1 Cp. XXV. 10. 4. The words Samyaparasiyat contain Samyaparaal : iyat.
3. Indra and Rusama made a wager :
‘
Whichever of us shall first
run round the earth shall be the winner ’. Indra ran round the earth,
Rujama ran round Kuruksetra (only). She said :
'
I have conquered
thee But Indra said It is :
* I that have conquered thee \ They
went to the Gods for a decision. The Gods said: ‘Kuruksetra is as
great as the vedi of Prajapati So neither of the two won
1 This quasi-myth is inserted to prove that such a kind of isti equals the
greatest. For the last sentence but one, cp. TS. II. 6. 4 1 the vedi is as great :
*
as the earth.* In the description of the six-day-rites, according to Jaim. br. II.
300 (where these rites, as in TS., are combined illogically with the going along the
Saretsvatf), we have a remarkable parallel, but the passage seems to be handed
down in a mutilated state temm u teaarp partnad iti kuralcmtraaya jaghanardhe
:
saraakandantan dikaayai (so the ms. ; Oertel, in Journal of the American Oriental
Society, Vol. XVIII, page 17, changes the reading of the ms. in a parallel passage ;
aaraakandad etad into aarah. tad etad, but the original reading must have been
different) ; te pranco yanti aamaya kuruksetram ; etad vai devanam devayajanarp
yat (kuru)kaetrarj% ; devdndm eva tad devayajanena yanti ; teadrp yamundvabhftha,
eaa vai avargo loko yad yamund ; avargam eva tal lokam gacchanti,
4. He who goes with the rice-cake destined for Agni (and) baked
on eight kapalas, along the southern bank of the Drsadvatl, throwing
(each day) the yoke-pin descends, at the locality called ‘ the three
fig trees,' into the Yamuna for the lustral bath. There he disappears
from the (eyes of) men *.
1 ® pardayeti must be dissolved ° pardal etL
2 This is differently interpreted by the Sutrakaras : according to DhSnafijayya,
this course of i^tis was destined for one who desires to retire from the world
(pravrajifyat) he should not return to the community, but ascend the world of
heaven ; or, it means that he becomes separated from the other people and fares
better.
640 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
XXV. 14.
(The Turayana, the ‘course’ of Tura.)^
1. A rice-cake destined for Agni and baked on eight kapftlas,
one for Indra on eleven kapalas, and a mess of boiled rice destined for
the All-gods^.
These offerings replace the single cake of the preceding khanda.
1 The first
cake is sacrificed at the time of the morning-service of an agnistoma the second, ;
at the time of the midday -service ; the last, at the time of the afternoon-service
(see § 4), but there are different views about these offerings. — For the rest, all is
the same as the rite described in khanda 13.
2. (Although) not being consecrated (for a sacrifice of soma), he
puts on the hide of a black antelope. In that, not being consecrated,
he puts on this hide, thereby, he gets the welfare that is of men.
3. In that he gives himself over to ascetism, thereby, (he gets)
the welfare that is of the Gods.
4. That there is the cake for Agni on eight kapalas, the deities
having Agni at their front, thereby, he at the beginning even wins the
favour of the deities but he, thereby, reaches also the morning service.
That there is the cake for Indra on eleven kapalas, the midday-service
belongs to Indra; he, thereby, reaches the midday-service. That
there is a mess of rice for the All-gods, the afternoon-service belongs
to the All-gods, he, thereby, reaches the afternoon-service.
^ On the expression tad devata evardhrioti, cp. Oertel, Disjunct use of cases,
page 33.
5. Through this (rite) Tura the God-muni obtained all welfare.
He who undertakes this (rite) obtains all welfare.
XXV. 15.
(The sacrificial session of the Serpents.)^
1. An over-night-rite at the beginning and the end ;
agnistoma
(-rite)s in the middle ;
the year ^ consists throughout of tens and tens
1 Cp. Arseyakalpa XI. 8. e; NidSnasutra X. 11 ; LSty. X. 20. 1-9; Kaus. br.
IV. 11 ; Ap. XXIII. 14. 1-7 ; KSfcy. XXIV. 7. 1-10 ; A4v. II. 14. 4-6 ; Sahkh. III.
11. 11-16.
2 Cp. Arseyakalpa XI. 8. f— 10. b Nidanasutra X.
; 12-13 ;
Laty. X. 20. 10-12 ;
Ap. XXIII. 14. 8-9 ; Ksty. XXIV. 4. 48-49 A4v. XII. ; 6. 1-6 ; 6afikh. XIII. 23.
—
XXV. 14. L— XXV. 16. 3, 641
only the middle day (the visuvat) is twelve- versed : at the middle day
the samans of the serpents are applied
1 aamvatsari is an error of the press for aarrivatsaro,
2 The reason of * ten ’
is apparent : it is a pna on da4a * bite *,
3 The atiratras are with sodalin ; the agniatomas are alternately of different
arrangement (to avoid sameness as
8. e and XI. 9.
!), is seen from Arseyakalpa XI.
same agnistomas, but now reversed
a; the second half of the year consists of the :
Ars. k. XI. 9. a and XI. 8. e the sixth and the twelfth month comprise 29 days, so
;
that, together with the two atiratras, this makes up 360 days (the visuvat-day,
—
as usually, not being reckoned). The fact that in § 3 are mentioned the Abhigara
and the Upagara, who appear only at the mahavrata (see V. 6. 13), makes a diflS-
culty for the Sutrakara, as there is no mahavrata in this satbra. They argue that,
as the author of the Arseyakalpa likewise prescribes no mahSvrata, the conclusion
is that these two must appear at the last day but one, the usual day for
officials
the mahavrata. Sahkhayana prescribes instead of the viauvat-day the mahavrata.
In the text of our Brahmana, the mention of these two officials need not point to a
mahavrata, for it is possible that the list was given as completely as possible.
The ten samans of the serpents are registered in the aranyegeyagana II. a. 1-10
(see SV. ed. Calcutta, Vol. II, page 417-421), of these ten the first three are intended.
2. Through this (rite), the serpents gained a firm support in
these worlds. They who undertake it get a firm support in these
worlds.
3. Jarvara (was at this sattra) the Grhapati ;
Dhrtarasfcra, the
son of Iravat, was the Brahman ; Prthusravas, the son of Duresravas,
was the Udgatr Qlava and AJagava were the Prastotr and Pratihartr
; ;
Datta, the son of Tapas, was the Hotr Sitiprstha was the MaitrS- ;
varuna Taksaka, the son of Visala, was the Brahmanacchamsin Sikha
;
;
and Anusikha were the Nestr and the Potr Aruna, the son of Ata, ;
was the Acohavaka Timirgha, the son of Duresrut, was the Agnidh the
;
;
two sons of Kutasta, Arimejaya and Janamejaya, were the two
Adhvaryus ; Arbuda was the Gravastut AJira was the Subrahmanya ; ;
Cakra and Pisafiga were the two Unnetrs; Sanda and Kusanda were
the Praiser and the Reviler
1 This remarkable list of officials, of which some are known as belonging to
the Nagas, is found twice another source,
viz., in Baudh. firs. XVII. 18 and in
in
Baudh. grhs. Ill, adhySya 10. In BaudhSyana, the last two are missing, but, as
Sadasya, is mentioned Upariti Tarksya, and, as Dhruvagopa, Pa^uka (Pa4uga).
So much is certain, that in this aarpaaattra, this sattra performed by the serpents,
we have to see the prototype of the aarpaaaUra (the sattra, where the aarpaa are
sacrificed) of Janamejaya in the Mahabharata.
According to Baudh., they were the
kings and princes of the aarpas who at KhSndavaprastha, in human form, performed
41
;
642 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
thid sattra, desirous of obtaining poison. '
Because it consists of ten -and ten {dasaj
(-versed-lauds), therefore, the serpents are biting ’ {damiuka).
4. Through this (rite), the serpents vanquished death. They
who perform it vanquish death. Therefore, they (the serpents), having
left aside their old hide, creep further, for they had vanquished death.
The Adityas are the serpents. They who undertake this (rite), to their
share falls the shining out, as it were, of the Adityas.
XXV. 16.
(Three-years-sacrificial session.)^
1. The first year is the ‘
course ’ (the year’s sattra) of the cows ^
’
the second, is the ‘
course ’
of the Adityas ^ ;
the third, is the ‘
course
of the Angirases
1 As described in Chapters IV and V.
2 Cp. XXV. I.
» Cp. XXV. 2.
2. By this (rite), the cows obtained procreation (and) plurality.
They who undertake it obtain procreation (and) plurality. By this
(rite), the Adityas got a firm support in these worlds. They who
undertake it get a firm support in these worlds. By this (rite), the
Angirases went to the world of heaven. They who undertake it go to
the world of heaven.
3. Para, the son of Ahnara, Trasadasyu, the son of Purukutsa,
Vltahavya,. the son of Srayas, (and) Kaksivat, the son of Usij, these,
being desirous of (obtaining) progeny, undertook this *
course ’
of
sattras. They prospered in getting each a thousand sons. In the
same manner, they who undertake this (rite) prosper in getting each a
thousand sons.
XXV. 17.
(Thousand-years-sattra of Prajapati.)^
1. An over-night-rite ;
a thousand nine- versed years (and) an
over-night-rite. (This is) the thousand -years-sacrificial session of
Prajapati.
1 Cp. Arseyakalpa XI. 10. o ; Nidanasutra X. 13 LSty. X. ; 20. 13-17 ; Ap.
XXIII. 14. lO-n ; Katy. XXIV. 5. ; Alv. XII. 6. 6-7.
12-14
2 Cp. Ar^yakalpa X. 10. d NidBnasutra X.
; 13 ; Laty. X. 20. 18 ; Ap. XXIII.
14. 12-13 ; ^Bnkh. XIII. 29. 22.
XXV. 15. 4.— XXV. 18. 4. 643
2. Through this (rite) Prajapati came into (the state of) setting
in motion the whole (universe). They who undertake it come into
(the state of) setting in motion the whole (universe)
1 Cp. note 1 on XXIV. 15. 3.
3. This (rite) was undertaken by Prajapati as he was stupefied by
old age ;
by it he repelled old age. They who undertake it repel old
age.
4. This is the thousand-year3(-9attra) of Prajapati. Through it,
Prajapati prospered in all ways In all ways prosper they who
undertake it.
XXV. 18.
(Thousand-years-rite of the Visvasrjs.)^
1. Five times fifty nine- versed years; five times fifty fifteen-
versed years ;
five times fifty seventeen-versed years ;
five times fifty
twenty-one-versed years. (This is) the thousand-years-rite of the
Visvasrjs.
2. By means of this (rite), the Visvasrjs created {asfjata,) this
whole (viSva) (universe). Because they had created this whole
(universe), they are called Visvasrj.
3. After those who undertake this (rite), the whole (universe)
comes into existence
1 This means, according to J^ayana, that they become Lords of the whole
(world).
4. Tapas (ascetism) was the Grhapati ;
Brahman (the holy word)
was the Brahman (-priest) Ira was the mistress of the house Nektar
; ;
was the Udgatr Bhuta (the past) was the Prastotr Bhavisyat (the
; ;
future) was the Pratihartr ;
the seasons were the additional chanters
(i.e., they who accompany the chant of the Udgatr proper) ; the
Artavas (sections of the year) were the Sadasyas. Truth was the
Hotr ;
Right was the Maitravaruna ;
Might was the BrShmanaccham-
sin ;
Splendour and Honour were the Nestr and the Potr ;
Glory was
1 Cp. Arseyakalpa XI. 10. e; NidSnasutra X. 13; TBr. III. 12.9. 3-8; Ap.
XXIII. 14. 14-17; Katy. XXIV. 6. 24; Baudh. XVII. 19; Afiv. XII. 5. 19 ;
Sahkh. XIII. 28. 8.
;
644 THE bkIhmana of twenty five chapters.
the Acchavaka ; Fire even was the Agnidh : Bhaga (fortune) was the
Gravastut ; Food was the Unnefcr ;
Voice was the Subrahmanya
Exhalation was the Adhvaryu ;
Inhalation was the Pratiprasthatr ;
Command was the Cutter^ (of the victim); Vigour was the Dhruva-
gopa^; Hope was the Havisyesin®; Night and Day were the two
carriers of fuel ^ ;
Death was the Slaughterer. —These undertook the
initiation (diksa).
1 There must be some difference between vUastr and 4amitr,
2 Read : dhruvagopa d4d
8 Reading and meaning uncertain ; the Leyden ms. has havisye^y the
°
printed text havisyesy (he who procures the havieya, the substance fit for
offering).
* Read :
° ratrav idhmavdhau. —This list differs in some respects from the one
given in TBr. and Baudh.
5. About this, there is this verse :
‘The Visvasrjs were the first to perform a sacrificial session, as
they sacrificed during a thousand years the (soma) that was pressed
out. Therefrom was born the Guard of the Universe, the golden Bird,
’
whose name was Brahman
1 The same verse with prathamah {not prathame) is found in TBr. and Ap., and,
with hakOre variants, in Baudh.
They who practise this
6. (rite) attain to identity of world with
Brahman, to equality with him, to unity with him.
7. This is the thousand -years (sacrificial session) of the Visvasrjs.
Through it, the Visvasrjs prospered in all respects. They who under-
take it prosper in all respects
1 Bead ; etena vai vi^vasrjah sarvdm rddhim drdhnuvantt sarvam rddhim
rdhnuvanti, etc.
INDEX 1.
The samans mentioned in the Brahmana.
ahgirasam samkrosa XII. 3. 22 :
gram. XV. comp, on SV.
2. 1, I. 526.
ahgirasam goatha XIII. 9. 21 ;
gram. XIV. comp, on SV.
2. 16, I. 512.
acchidra XIV. 9, 35 : gram. VI. 1. II, comp, on SV. I. 263.
adarasrt XV. 3. 6 :
gram. IV 1. 7, comp, on SV. I. 132.
anusloka V. 4. 10 :
gram. XII. IJ. 3, comp, on SV. 1. 440.
antariksa XII. 3. 18 : ar. ga. I. 1. 9, comp, on SV. I. 239.
apana V. 4. 2 : ar, ga, II. 2. 2, comp, on SV. 1. 318.
abhivarta IV. 3. 1 ;
VIII. 2. 7 ;
XV. 10. 12 ;
XVIIl. 6. 14 :
gram. VI. I.
comp, on SV. I. 236.
34,
aris^ XII. 6. 22 ar. ga I. 1. : 11, comp, on SV. I. 565.
arkapuspa XV. 3. 22 :
gram. XVI. 2. 34, comp, on SV. I. 565.
akupara IX. 2. 13 : gram. V. 1. 18, comp, on SV. I. 167.
akupara XV 5. 29 : gram. IX. 1. comp, on SV. I. 345.
30,
aksara XI. 5. 7 ;
XXI. 6. 4 :
gram. X. 2. 19, comp, on SV. I. 391.
agneya trinidhana XIII. 3. 21 :
gram. XIV. 2. 20, comp, on SV. I. 614.
ahgirasa XII. 9. 18 :
gram. XV. 1 18, comp, on SV. I. 518.
ajiga XV. 9. 6 :
gram. XII. 2. 14, comp, on SV. I. 468.
ajyadoha XXI. 2. 1 ;
XXI. 5. 5 : ar. ga. I 2. 16-18, comp, on SV. I. 67.
atlsadlya XII. 11. 15 gram, XVII. I. 31, comp, on SV. I 572.
atharvana VIII 2. 5; XII. 9, 8; XVI. 10. 9 : ar. ga. I. 1. 23, comp, on
SV. I. 33.
Snupa XIII. 3. 16 gram. VII. 2. 23, comp, on SV. I. 277.
:
todhigava VIII. 6. 12; XII. 11. 21; XV. 11. 7 gram. XVI. :
1. 12,
comp, on SV. I. 545.
Sbhlka XV. 9. 8 gram. XII. 2 4, comp, on SV. I. 467.
:
abhisava XII. 9. 15 : gram. XIV. 2. 6, comp, on SV. I. 612.
fibhl^ava XV. 3. 27 : gram. XIV. 2. 5, comp, on SV. I 512.
abhraja IV. 6. 14 : ar. ga. VI. 1. 6, comp, on ar. arc. I. 27.
amahlyava Vll. 5. 1 XV. 9. 6 gram. XII. 2. 13, comp, on SV. I. 467.
; :
amahlyava XI. 11. 7 grto. VI. 1. 25, comp, on SV. I. 232. :
ayasya XI. 8. 9 gram. XIV. 1. 25, 28, comp, on SV. I. 511.
:
Syasya XVI. 12. 5: gram. XIV. 1. 18, 19, comp, on SV. I. 509.
aySsya tirascinidhana XIV. 3. 21 gram. XIV. 1. 30, comp, on SV. I. :
511.
;
646 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
ayu8 V. 4. 12 : ar. ga. III. 1. 13, comp, on SV. I. 437.
arsabha IX. 2. 15 :
gram. V. 1. 3, comp, on SV. I. 161.
asubhargava XIV. 9. 9 :
gram. XII. 2. 25, comp, on SV. I. 469.
a4va X. 3. 4 :
gram. III. 2. 6, comp, on SV. I. 116.
a^vasukta XV. 5. 8 ;
XIX. 4. 9 :
gram. III. 2. 19, comp, on SV. I. 122.
astadamstra VIII. 9. 20 ; XI. 11.11; XII. 9. 13 ;
gram. IX. 1. (20), 21,
comp, on SV. I. 343.
asita XIV. 11. 18: gram. III. 1. 28, comp, on SV. I. 107.
asita XV. 6. 27 :
gram. III. 1. 3, comp, on SV. I. 93.
idanam sarpksara XV. 3. 14; XVI. 11. 7 :
gram. III. 2. 13, comp, on
SV. I. 119.
ilanda V. 3. 1 : ar. ga. V. 1. 2, comp, on ar. arc. III. 12.
isovrdhlya XIII. 9. 8, 17 :
gram. XIII. 1. 13, comp, on SV. I. 472.
ihavad vamadevya XIII. 9. 26 :
gram. I. 2. 6, comp, on SV. I. 22.
utsedha XV 9. 10 :
gram. XIV. 2. 23, comp, on SV. I. 514.
udvamsaputra XIII. 12, 9 : gram. XII. 1. 9, comp, on SV. I. 446.
udvam^a IV. 2. 10 ; VIII. 9. 7 ;
XIII. 12. 10 ;
XV. 6. 6 ;
XVI. 10. 11
XVIII. 6. 23 ;
XVIII. 6. 17 : gram. IX. 1. 16, comp, on SV. I. 342.
udvad bhargava XIV. 9. 39 : gram. XVI. 2. 7, comp, on SV. I. 555.
rsyasya saman V. 4. 13 : ar. ga. V. 1. 22, comp, on ar. arc. IV. 9.
rsabha raivata XIII. 10. 10 : ar. ga. I. 2. 19, comp, on SV. I. 160.
rsabha ^akvara XIII. 5. 17 : ar. ga. I. 2. 21, comp, on SV. I. 160.
aitata XIV. 9. 15: gram. III. 2. 6, comp, on SV. I. 117.
aidhmavaha XV. 6. 2 :
gram. IV. 1. 11, comp, on SV. I. 133.
aisira XIV. 11. 20 :
gram. XI. 1. 10, comp, on SV. I. 406.
okonidhana V. 8. 7 :
gram. X. 1. 29, comp, on SV. I. 382.
auksnorandhra XIII. 9* 18 :
gram. XV. 1. 6, 12, comp, on SV. I. 517.
audala XIV. 11. 32 :
gram. IV. 2. 36, comp, on SV. I. 160.
aiirnayava XII. 11. 9 : gram. XIII. 1. 38, comp, on SV. I. 476.
aurdhvasadmana IX. 1. 12; IX. 2. 10: gram. XVI. 1. 10, comp, on
SV. I. 545.
ausana VII. 5. 16 ;
VIII. 5. 10 ;
XXIV. 11. 7 :
gram. XV. 1. 32, comp,
on SV. I. 523.
ausana XIV. 124 :
gram. 1. 1. 9, comp, on SV. I. 5.
kan vara thantara XIV. 3. 15; XXIII. 19. 1 : gram. XIV. 1. 29, comp,
on SV. I. 511.
kakslvata XIV. 11. 16 : gr5m. IV. 1. 22, comp, on SV. I. 139.
kanva IX. 2. 5 :
grSm. IV. 2. 26, composed on SV. I. 157.
INDEX I. 647
askaranidhana kanva VIII. 2. 1, XII. 3. 20: gram. VII. 1. 28, com-
posed on SV. I. 261.
abhinidhana kanva VIII. 1. 1. XIV. 4. 4: gram. VII. 1. 30, comp, on
SV. I. 261.
karnasravasa XIII. 11. 13 :
gram. XVII. 1. 16, composed on SV. I. 569.
kSrtayasa XIV. 6. 21 :
gram. XVT. 1. 9, composed on SV. I. 545.
kaleya VIII. 3. 1 ;
XI. 4. 10 ;
XV. 10. 14 ;
XXL 9. 15 :
gram. VI. 2. 7,
composed on SV. I. 408.
kava VIII. 5. 14; XI. 5. 24; XVI. 2. 6; XXIV. 11. 7 :
gram. XVI. 2.
6, comp, on SV. I. 554.
kautsa IX. 2. 21 :
gram. X. 1. 26, composed on SV. I. 381.
kautsa XIV. 11. 25 composed on SV. I. 162.
:
gram. V. 1. 4,
kaulmalabarhisa XV. 3. 20 gram. VI. 2. 15, composed on SV. ;
1. 240,
krosa XIII. 5. 14: gram. X. 1. 24, composed on SV. I. 381.
kraunca XL 10. 18 XIII. 11. 19 XIV. 11. 29 gram. XVI. 1.
; ; : 13, 15,
24 (?), composed on SV. 1. 546, 549.
kraunca XIII. 9. 10 gram. V. 1. 11, composed on SV. 1. 165.
:
gayatra IX. 7. 1 ;
XL 3. 2, etc., comp. Introduction, Chapter 11.
gayatraparsva XIV. 9. 25; XVI. 16. 10 :
gram. XVI. 2. 21, comp, on
SV. I. 584.
gara IX. 2. 16 III. 2. 33, composed on SV. I. 214.
:
gram.
gurda XIII. gram XII. 1. 12, composed on SV. 1. 448.
12. 4 :
gor ahgirasah saman IV. 9. 3 gram. XIL 1. 28, comp, on SV. 1. 458. :
gaungava XIV. 3. 18 gram. VI. 2. 30, composed on SV. 1. 247. :
gautama XL 5. 21 gram. IX. 1. 25, composed on SV. I. 344.
:
gautama XIL 3. 15 gram. 11. 1. 1, composed on SV. I. 42.
:
gautamasya bhadra XIII. 12. 6: ar. ga. III. 1. 21, compo.sed on SV. 1.
452.
gaurivita V. 7. 1 ;
V. 8. 2 ;
IX. 7. 6, 9 ; XI. 5. 13 ;
XL 10. 17 ;
etc.:
gram. V. 1. 22, composed on SV. I. 168.
gaurivita (saktya) IX. 2. 2: gram. IV. 2. 19, composed on SV. 1. 156.
gausiikta XIX. 4. 9 : gram. III. 2. 18, composed on SV. I. 122.
ghrtascunnidhana IX. 1. 16; XIII. 11. 18: gram. V. 1. 12, comp, on
SV. I. 165.
cyavana XIII. 5. 11 ;
XIX. 3. 6 : gram. XIII. 1. 28, composed on SV,
I. 473.
jarabodhiya IV. 2. 19 ?
jarabodhlya XIV. 5. 27 ;
XX. 3. 2 ;
XXIV. 11. 7 :
gram. 1. 1. 26, com-
posed on SV. I. 15.
648 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
tairascya XII. 6. 11 : gram. IX. 2. 2,composed onSV. I. 346.
taurasravasa IX. 4. 9 : ar. ga. III. 1. 6 and
6, comp, on SV. I. 298.
traikakubha IV. 2. 10; VIII. 1. 3; XV. 6. 4; gram. X. 2. 14, com-
posed on SV. I. 389.
traita XIV. 11. 21 :
gram. X. 2 : 1, composed on SV. I. 384.
traisoka VIII. 8;
1. 20; XVIIl. XIL 10. 11. 10; XXL 9. 12 : gram.
IX. 2. 35, composed on SV. I. 370.
tvastrisaman XII 6. 18 : gram. XVI. 1. 16, composed on SV. I. 547.
daksanidhana (mauksa) XIV. 5. 12 :
gram. IV. 1. 24, composed on SV.
I. 141.
davasunidhana XV. 5. 12 : gram. III. 2. 11, composed on SV. I. 119.
dasaspatya XIII. 5. 26: gram. XV. 2. 29, composed on SV. I. 540.
divSklrtya IV. 6. 13, comprising several samans.
dlrghatamaso *rka XV. 3. 34 : ar. ga. I. 2. 4, comp, on SV. T. 558.
devasthana XV. 3. 28. a: ar. ga. 1. 1. 15, composed on SV. I. 239.
dairghasravasa XV. 3. 24: gram. II. 1. 6, composed on SV. I. 44.
daivatitha IX. 2. 18 : gram. V. 1. 9, composed on SV. I. 164.
daivodasa IX. 2. 8 :
gram. IV. 2. 32, composed on SV. I. 169.
dyautana IX. 9. 13 ;
XVII. 1. 6: gram. VIII. 2. 22, composed on SV.
.1.324.
dvaigata XIV. 9. 31 : gram. VII. 2. 1, composed on SV. I. 264.
dharman XIV. II. 34 :
gram. XI. 2. 20, composed on SV. I. 429.
navastobha V. 4. 12 : ar. ga. III. 1. 14, composed on SV. I. 437.
nanada XII. 11. 18 ;
XXIV. 11. 7 gram. IX. 2. 13, composed on SV.
:
I. 352.
narmedha VIII. 8. 21 : gram. I. 2. 27, composed on SV. I. 36.
nidhanakama XII. 9. 11 :
grto. IV. 2. 13, composed on SV. I. 152.
nisedha XV. 9. 11 : gram. XIV. 2. 24, composed on SV. I. 514.
nihava V. 8. 2 ;
XV. 5. 22 :
gram. VIII. 1. composed on SV. I. 313.
36,
naudhasa VII. 10. 2 ; XI. 4. 9 ; XXL 9. 12: gram. VI. 1. 37, composed
on SV. 1. 236.
padastobha XIII. 6. 21 : ar. ga. I. 2. 25, composed on SV. 1. 668.
p&rtha XIII. 6. 19 ; gram. VIII. 2. 6, composed on SV. I. 316.
parthurasma XIII. 4. 18 ; XXI. 4. 10 ar. ga. III. 1. 18, composed on
:
SV. 1. 409.
pavamana rsabha XV. 3. 16 :
gram. XII. 2. 3, composed on SV. L 467.
p!lsthauha XIL 6. 10 :
gram. XIII. 1. composed on SV, 1. 471.
12,
prstha XV. 3. 18 :
gram. VI. 2. 12, composed on SV. I. 239.
;
INDEX I. 649
paurumadga XII. 3. 12 grSm. I. 2. 32, composed on SV. I. 39. :
pauruhanmana XIV. 9. 28 gram. VII. 2. 17, composed on SV. I. :
273.
pauskala VIII. 5. 6 gram. XVII. 1. 6, composed on SV. I. 566.
:
prajapater hrdaya V. 4. 4 ar. ga. V. 2. 15, composed on atobhas. :
pramamhisthiya XII. 6. 6 :
gram. III. 1. 26, composed on SV. 1. 107.
prana V. 21. 1 :composed on SV. I. 318.
ar. ga. II. 2. 1,
plava V. 8. 4 XIV. 6. 16 gram. XIV. 1. 34, composed on SV.
; : I. 511.
babhrava XV. 3. 12 gram. XII. 2. 6, composed on SV. I. 467.
:
barhaduktha XIV. 9. 37 :
gram. VIII. 1. 17, composed on SV. I. 296.
barhadgira XIII. 4. 15 : ar. ga. HI. 1. 16, composed on SV. I. 411.
brhat IV. 8. 12 ;
V. I. 13 ; VII. 7. 6 etc. : ar. ga. T. 1. 27, composed on
SV. I. 233.
brhatka XII. 11. 13 :
gram. XI. 1. 1, composed on SV. I. 401.
bhadra V. 1. 19 : ar. ga. III. 1. 21, composed on SV. I. 452.
bharadvajasya prsni XII. 10. 23 : gram. 1. 2. 29, comp, on SV. I. 37.
bharadvajasya loma XIII. 11. 11: gram. XVII. 2. 22, comp, on
SV.I. 582.
bbarga XIX. 8. 4 ;
XIX. 9. 3 : ar. ga. II. 2. 11, comp, on SV. I. 258.
bbargava (pravat) XIV. 3. 23 : gram. XVI. 2. 16, composed on SV. 1.
567.
bhasa IV. 6. 14: ar. ga. VI. 1. 8, composed on ar. arc. III. 8.
bhasa VI. 6. 8 (?) XIV. 11. 12 : gram. XIII. 1. 5, comp, on SV. I. 470.
bhraja IV. 6. 14 : ar. ga. VI. 1. 5, composed on ar. arc. V. 1.
madhuscunnidhana XIII. 11. 16 : gram. IX. 2. 17, composed on SV. I.
305.
mahadivakirtya IV. 6. 14: ar. ga. VI. 1. 9-18, comp, on ar. arc. V. 2.
raahanamnis XIII. 4. 1 : appendix SV. ed. Calc. : vol. II, p. 371-386.
mahavaistambha XII. 4. 19 :
gram. VII. 1. composed on SV. I. 261.
31,
madhucchandasa IX. 2. 17; XXI. 9. 16: gram. V. 1. 12, comp, on
SV. I. 166.
madhucchandasa XI. 1. 23, comp, on SV. I. 302.
9. 6 :
gram. VIII.
manava XIII. 3. composed on SV. L 54.
14 ;
gram. II. 1. 23,
maruta XIV. 12. 8: gram. IX. 2. 21, composed on SV. I. 359.
marglyava XIV. 9. 11 XX. 3. 2 gram. III. 2. 1, composed on SV. ; :
1.
115,
maidhatitha XV. 10. 10 gram. VII. :
2. 19, composed on SV. I. 242.
mauksa, see daksanidhana.
yajnayajnlya IV. 2. 20, 21 ; V. 1. 8; VIII. 6. 1, etc. :
gram. I. 2. 25,
composed on SV. I. 35.
650 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
yanva XIII. 3. 6 : ar. ga. III. 1. 11, composed on SV. I. 198. etc.
yadvahisthiya XV. 5. 25 :
gram. 11. 2. 26, composed on SV. I. 86.
ya^as XIX 8. 4 ;
XIX. 9. 3 : ar. ga. II. 2. 12, composed on SV. I. 270.
yama V. 4. 11 ar. ga. III. 2. 3, composed on SV. I. 320.
:
yama IX. 8. 4 ar. ga, IV. 1. 13, composed on ar. arc. III. 4.
:
yama XI. 10. 20 gram. XVI. 2. 18 (?), composed on SV. I. 559.
:
yauktasva XI. 8. 7 : gram. XIL 2. 30, composed on SV. I. 469.
yaudhajaya VII. 5. 12 ;
XL 2. 10 : gram. XIV. 1. 36, composed on SV.
I. 511.
rathantara IV. 8. 18 ;
V. 1. 15 etc. : ar. ga. II. 1. 21, comp, on SV. I.
233.
rayistha XIV. 11. 30 : gram. XIV. 2. 2, composed on SV. I. 512.
rajana V. 2. 6 : ar. ga. IV. 2. 19, composed on SV. I. 318.
rayovajiya XII. 4. 16 ;
XXIV. 11. 17 : ar. ga. III. 1. 15 (16), composed
on SV. I. 409.
raivata V. 8. 12 ;
X. 6. 6 ; XIII. 9. 14; XVI. 5. 27 : ar. ga. II. 1. 17,
composed on SV. I. 153.
rohitakullya XIV. 3. 11; XV. 11. 6: gram. IV. 1. 1, 2, composed on
SV. I. 129.
raurava VII. 5. 11 ;
XII. 4. 23 ;
XIV. 9. 15 :
gram. XIV. 1. 35, com-
posed on SV. I. 511.
varunasaman XIII. 9. 22 :
gram. VII. 1. 18, composed on SV. I. 255.
vasatkaranidhana VIII. 1. 1 ;
IX. 6. 1 :
gram. VII. 1, 19, composed on
SV. I. 256,
vasisthasya Janitra VIII. 2. 3 ;
XIX. 3.8; XXL 11.3: gram. VI. 2.
17, 18, composed on SV. I. 241.
vasisthasya nihava V, 4. 5 :
gram. VIII. 1. 36, composed on SV. I.
313.
vasisthasya priya XII. 12. 9: gram. IX. 1. 27, composed on SV. I.
344.
vacassSman XIL 5. 12 :
gram. XVII. 2. 15, composed on SV. 1. 580.
vajajit XIII. 9. 20 : gram. XV. I, 13, composed on SV. 1. 517.
vajajit XV. 11. 11 :
gram. XVI. 2. 5, composed on SV, I, 654.
vajadavari XIII. 9. 12 :
gram, IV. 2. 14, composed on SV. I. 153.
vatsa XIV. 6. 6 :
gram. 1. 1. 16,composed on SV. I. 8.
vatsapra XIL 11. 23: grfim. VIII. 2. 11, composed on SV. L 317.
vtoadevya IV. 8. 13, 16 ; V. 1. 1 ;
etc. :
gr^m. V. 1. 26 ;
composed on
SV. I. 169.
;
INDEX I. 651
vSmadevya pancanidhana V. 2. 10 : ar. gfi. 11. 1. 30, composed on SV.
1. 169.
vamadevya dvihimkara XIV. 9. 22 : grim. XIV. 2. 22, composed on
SV.L 614.
vamra XIIL 3. 18 :
gram. VII. 2. 6, composed on SV. I. 268.
varavantiya V. 3. 8 ;
IX. 1. 32 ; XIII. 10. 4 ; XVII. 5. 7 ;
XVII. 7. 1
XVIII. 6. 6 ;
XVIII. 11. 3 ;
XX. 3. 2 : gram. I. 1. 30, composed on
SV. I. 17.
varda XIII. 3. 11 :
gram. XIV. 1. 2, composed on SV. I. 498.
vasistha XI. 8. 13 :
gram. XV. 2. 7, composed on SV. I. 626.
vasistha XV. 3. 33 :
gram. VII. 1. 24, composed on SV. I. 269.
vikarna IV. 6. 16 composed on ar. arc. V. 2.
: ar. ga. VI. 1. 7,
vidharma XV. 5. 31 gram. XI. 2. 21, composed on SV. I. 430.
:
vilambasauparna XIV. 9. 19 gram. III. 2. 26, composed on SV. : I.
126.
visovi^a XIV. *11. 36; XVIII. 6. 22: gram. II. 2. 27, composed on
SV. I. 87.
vlAka XIV. 6. 9 : gram. IX. 1. 31, composed on SV. I. 346.
vaikhanasa XIV. 4. 6 ;
XVIIl. 11. 10 : gram. VI. 2. 20, composed on
SV. I. 243.
vaitahavya IX. 1. 8 ;
IX. 2. 1 : gram. IV. 2. 18, composed on SV. I.
165.
vaidanvatani XIII. 11. 9 : gram. XIII. 1. 33, 31, 34, composed on SV.
I. 475.
vaiyasva XV. 3. 26 :
gram. VII. 2. 9, composed on SV. I. 269.
vairaja VII. 8. 11 ;
VIII. 9. 13 ; X. 6. 4 ;
XII. 10. 6, 10 : ar. ga. II. 1.
31, composed on SV. I. 398.
vairupa VII. 8. 10 ;
VIII. 9. 12 ; XII. 4. 6 ;
XIV. 9. 7 : gram. XIV. 1.
5, composed on SV. I. 499.
vaisvamanasa XV. 6. 19 gram. X. : 2. 8, composed on SV. I. 387.
vaisUmbha XII. 3. 9 gram. XIII. :
1. 11, composed on SV. I. 471.
vrataputra V. 4. 3 : ar. ga. II. 2. 6, 6, composed on SV. I. 318.
sanku XI. 10. 11 ;
gram. XVII.
composed on SV. I. 581. 2. 18,
sakala XIII. 3. 9: grSm. III. 2. 27, composed on SV. I. 126.
sakvara VII. 8. 12; VIII. 9. 14 X. 6. 6: see mahanSmnls. ;
sammada XV. 6. 10 grftm. XIII. 2. 13, composed on SV. I. 483.
:
iarkara XIV. 5. 14 gram. X. 2. 35, composed on SV. I. 400.
:
suddhasuddhiya XIV. 11. 27 XIX. 4. 6 grSm. XI. 2. 7, 8, composed ; :
on SV. I. 360.
652 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
^aisava XIIL 3. 23 :
gram. XII. 2. 8, composed on SV. I. 467.
saukta XII. 6. 15: gram. XVII. 1. 15, composed on SV. I. 568.
snaus^ XIII. 11. 21 :
gram. XVI. 1. 1, composed on SV. I. 541.
syava^va V. 8. 2 VIII. ;
5. 8 ;
XV. 11. 7 :
gram. XVI. 1. 11, composed
on SV. I. 545.
syena XIII. 10. 12: ar. ga. III. 1. 19, composed on SV. I. 379.
syaita VII. 10. 2 ;
XI. 9. 5 ;
XXL 9. 12 :
gram. VI. 1. 32, composed on
SV. I. 235.
srSyantiya VIII. 2. 9; IX. 5. 8; IX. 6. 6; XV. 4. 4; XVI. 11. 13;
XVIII. 5. 19 XVIII. 9. 1 XVIII. 11. I XXL 9. 12 : gram. Vll.
; ; ;
2. 5, composed on SV. 1. 267.
srudhya IX. 1. 32 : XV. 5. 33 ; XXIV. 11. 7 : gram. III. 1. 15, composed
on SV. L 99.
srautakaksa IX. 2. 7 :
gram. IV. 2. 29, composed on SV. I. 158.
sloka V. 4. 10 :
gram. XII. 11. 1, composed on SV. 1. 439.
saiiihita VIII. 4. 8 ;
XI. 5. 4 ;
XV. 11. 3 : gram. XII. 2. 19, composed
on SV. I. 468.
samkrti XV. 3. 28 : ar. ga. I. 1, 15, composed on SV. 1. 239.
samjaya XIII. 6. 6 :
gram. XL 2. 2, composed on SV. 1. 419.
satrasahlya XII. 9. 20; XX 3. 2 : gram. V. 1. 27, composed on SV.
1. 170.
sattrasyarddhi V. 4. 7 : ar. ga. IV. 1. 4, composed on stobhas.
sadovislya XVIII. 4. 8; XIX. 12. 5: gram. XVI. 1. 29, composed on
SV. 1. 611.
santani XIII. 5. 9 ;
XIV. 3. 7 :
gram. XVIII. 2. 32, composed on SV.
I. 584, 685.
sapha VIII. 6. 6 ;
XL 5. 5; XV. 11. 4: gram. XVII. 2. 5, composed
on SV. I. 678.
samanta XV. 4. 6 XIX. 12. 6 XXI. 9. 16 gram. IL 1. 30, composed
; ; :
on SV. 1. 61.
samvarta XIV. 12. 6 gram. X, 2. 26, composed on SV. I. 393. :
sakamasva VIII. 8.4: gram. I. 1. 14, composed on SV. 1. 7.
sakamasva XIV. 9. 17 XX. 4. 4 gram. V. 2. 19, composed on SV. 1. ; :
193.
sSdhraXV. 5. 28 gram. VL 2. 32, composed on SV. I. 248.
:
samaraja XV. 3. 35 gram. XV. 2. 9, composed on SV. 1. 566. :
sidantlya XI. 10. 12, s. sanku.
Bujnana V. 7. 7 ;
XI. 10. 13 :
gram. XVII. 1. 26, composed on SV. I.
672.
INDEX n.
surupa XIV. 11. 10; XV. 3. 8: gram. Xll. 2. 15 (16), composed on
SV. 1. 468.
saindhuksita XII. 12. 5 ;
XV. 3. 11 :
gram. I. 2. 1 (3), composed on
SV. 1.21.
somasaman X. 3. 8 gram. XIII. I. 2, composed on SV. I. 470,
:
sauparna XIV. 3. 9 XV. 5. 18 gram. Ill 2. 24. 25, composed on
; :
SV. 1. 125.
saubhara VIII. 8. 9 ;
X. 4. 7 ;
XII. 12. 7 :
gram. III. 1. 13, composed
on SV. I. 408.
saumitra XIII. 6. 8 ;
XIV. 9. 13 :
gram. X. 2. 11, composed on SV. 1.
388.
saumedha IX. 2 20 :
gram. V. 1. 8, composed on SV. 1. 163.
sausravasa XIV. 6. 7 :
gram. IV. 2. 2, composed on SV. I 145
sauhavisa XIV. 5. 24: gram. Xf. 2. 15, composed on SV. I. 427.
sauhavisa XV. 11. 10 :
gram. XI. 2. 15, composed on SV. I. 427.
svarasamani IV. 5: ar. ga. III. 2. 9-12, composed on ar. arc. 11. 17.
svasiram arka XIV. 11. 8 : ar. ga. I 2. 3, composed on SV. I 468.
hari^rinidhana XV. 3. 9 :
gram. V. 2. 21, composed on SV^, I. 196.
harayana XIV. 9, 33 : gram. VII. 1 11, composed on SV. I. 263.
harivarna VIII. 9. 1 ;
XII, 6. 7 :
gram. X. 1. 34, composed on SV. I.
383.
haviskrta XV. 5. 17 ;
XX. 11 3 : gram. IV. 1. 20, composed on SV I.
138.
havismata XT. 10 8 ;
XX. 11.3: gram. IV. 1. 19, composed on SV. I.
138.
INDEX II.
Names of Rsis etc.
Abhipratarina 11. 9. 4 ;
X. 6. 7 ; !
Andhigu VIII. 5. 12.
XIV. 1. 12. Arbuda IV. 9. 6 ;
IX. 8. 8
Agastya XXL 14. 5. Aruni XXIII. 1. 6.
Akuli XIII. 12. 5. AryalaXXlIL 1.6.
AkupSra IX. 2. 14 ; XV. 6. 30. Asvasukti XIX. 4. 10.
Alamma Xlll. 4. 11; XIIL 10.8 As^damstra VIII. 9. 21.
;
664 THK BRAhMANA of TWENTY FIVE CHAPTERS.
Asita XIV. ll. 19. I
Kanva VIII. 2. 2 ; IX. 2. 6.
Atharvans VIII. 2. 6 ;
XIT. 9. 10. Kapivana XXII. 13. 4.
Atri XXL 9. 2. Karadvis II. 16. 4.
Ayasya XI. 8. 10, II : XIV. 3. 22 ; Karnasravas XIII. II. 14.
XVI. 12. 1 Kesin XIII. 10. 8.
Babhru XV. 3. 13. Kirata XIII. 12. 6.
Bharadvaja X. 12. 1. Krunc XIII 9. II XIIT ;
11. 20.
Brhaduktha XIV. 9. 38. Ksemadhrtvan XXII. 18. 7.
Budha XXIV. 18. 2. Kulmalabarhis XV. 3. 21.
XX. 11. 10; XX.
Citraratha 12. 5, Kusamba VIII. 6. 8.
Cyavana XIV 6. 10. Kusitaka XVII. 4. 3.
DadhyaOc XII. 6. 8. Kusurubinda XXII. 16. 10.
Davasu XV. 6. 14. Kntaa IX. 2. 22 : XIV. 6. 8 ; XTV
Devatithi IX. 2. 19. 11. 26.
DhvasrS XIII. 7. 12. Lufe IX. 2. 22.
DlrghajihvlXIII. 6.9. Luaakapi XVTI. 4. 3,
Dirghasravas XV. 3. 25. Manu Xlll. 3. 16 ; XXIII 16. 6.
DivodSsaXV. 3. 7. Medhatithi XIV 6. 6 XV.: 10. 11
Drti XIV. 1. 12 XXV. 3. 6. ;
Naiwin Sapya XXV. 10. 17.
Dvigat XIV. 9. .32 Natnuoi XII. 6. 8, !)
Dyutana VI. 4. 2 XVI. 1. 7. ;
Niskirlya XII .6, 14
Ekayavan Gandama XXI. 14. 20. Nodhas Vll. 10. 10.
Gara IX. 2. 16. Nrmedhas VIII. 8. 22.
GaupSyana XIII. 12. 5. Para XXV. 16. 3.
Gaurtviti XI. 6. 14; XI. 13. 10; Paravata IX. 4. 9.
XXV. 7. 2. Pasthavah XII. 5. 11.
Gausiikti XIX. 4. 10. Pravahani II. 16. 6.
Giriksit X. 6. 7. Prtbl XIII 5. 20.
Gotama XIII. 12. 8. Puruhanman XIV. 9. 29
Harivarna VIII. 9. 4. Purusantl XIII. 7. 12.
Haviskrt XI. 10. 9 ;
XXII. II. 13.
j
Rajana Xlll. 4. 11.
Havismat XI. 10. 9 ;
XXII . 11. 13 Rahasya XIV. 4. 7.
Itan XIV. 9. 16. Rsya V. 4. 14.
Jahnu XXI. 12. 2. RusamaXXV. 13. 3.
Jamadagni IX. 4. 14 ; XIII. 5. 16 ^akala XIII. 3. 10
XXL 10. 5 ; XXII. 7. 2. Sammad XV. 5. 11.
Kaksivat XIV. 11. 17. Sarkaia XIV. 5. 15
Kalyana Xll. 11. 10. Sisu XIII. 3. 24.
;;
Index ra. 656
^nuati XIII. 11. 22. Ornayu XII. 11. 10.
6ukti XII. 6. 16. Usanas Kavya VII. 6. 20 ; XIV.
^unaskarna XVII. 12. 6. 12 6 . .
SyavSsva VIII. 6. 9. Vadhryasva XIII. 3 17.
Sindhuksit XII. 12. 6. Vaikhanasa XIV. 4. 7.
Suhavis XIV. 6. 26. Vasistha Vll. 7 3; IV. 7. 18;
Sumifcra XIII. 6. 9. VIII. 2. 4; Xr 8. 14 ;
XII. 12
Svarbhanu IV. 5. 2 ; TV. 6. l:< 10 ; XV. 5. 24 ;
XXI. 11.2.
XIV. 11. 14; XXIII. 16. 2. Vatavat XXV. 3. 6.
Tirascin XII. 6. 12. Vatsa XIV. 6. 6.
Trasadasyu XXV. 16. 3. VatsaprI XII. 11. 26
Trikharva II. 8. 3. VidanvatXlII. II 10.
Tryaruna XIII. 3. 12. Visvainanas XV. 6 20.
Tura XXV. 14. 5. Visvamitra XIII. 5. 1 ;
XIV. 3
Turasravas IX. 4. 9. 13; XXI 12. 2
Tvastr’s daughters XII. 5. 18-21. Visvasrj XXV. 18. 2.
Udala XIV. 11. 33. Vitahavya IX. 1. 9 ; XXV. 16. 3.
Ugradeva XIV. 3. 17 ; XXIII. 16. VrcivatXXl. 12 2.
11 . Vrsa XIII. 3 12.
Uksnorandhra XIII. 9. 19. Vyasva XIV. 10. 9.
Upagu XIV. 6. 8. Yama, YamiXI. 10. 21, 22.
Upoditi XIII. 13. 11. Yuktasva XI. 8. 8.
INDEX III
Names of localities, streams, etc.
Drsadvatl XXV. 10. 16 ;
XXV. 13. Sthularma XXV. 10. 18.
4. Subhagah XXIII. 1. 6
Khandava XXV. 3. 6. Sudaman XXII. 18. 7.
Kuruksetra XXV. 13. 3. Vetasvat XXI. 14. 20.
Naimisa XXV. 6. 4. Vibhinduka XV. 10. 11.
Parinah XXV. 13. 1. Videha XXV. 10. 17.
Plaksa prasravana XXV. 10. 16 Vyarna naitadhanva XXV. 13. 1.
10 22. . Yamuna IX. 4. 9.
Rohitakula XTV 3. 12. Yavyavatl XXV 7. 2.
Sarasvatl XXV. 10. sqq.
;;: ;
656 THE BEIhMANA of TWENTY FIVE CHAPTERS.
INDEX IV.
Sanskrit and grammatical Index.
Accusative dependent on noun, I
aaakti VI. 6. 10.
XL 6. 5. (Introd. Ill, § 8 b). 1
dstuta IV. 3 12.
amSa with aharati XXL 1.2.
'
handhu, neuter, XX 15. II (n. 1).
aikvl%yn.9. 11. I
cakrus nom. part, perl XXI 1. 8.
ativada XXI 5. 4. caturuttara chanddfnsi IV. 4. 5
atiavara VIII. 9. 14 ; XlII. 12. 11. Vll. 4. 5; X. 2. 4.
atijayusa XXV. 8. 3.
catusioma XIX. 2 I.
anamicdram I. 6. 6.
dative of stems on ti Intr. Ill,
anidhana V. 2. 4 : VII. 3. 6. § 8. a.
anutoda, anutunna VIIT, 9. 13 devako^a Vlll. 5. 16.
X. 6. 4 ;
X. 9. 1 ;
XII. 9. 17
dravadida VIII. 3. 17 ;
X 11.1;
XIL 10. 11 XTI. 11, 24 (n. 1).
X. 12. 4 ; XI 4 11.
;
anunuia X. 12. 6. !
dual of pron. pers. Introd. Ill,
anuvyam X. 3. 2. i
§ 1- a.
aparddhnoti XII. 4. 13.
dvida X. 12. 6.
aptu IX. 9. 6; XX. 3. 5. (n. 1).
dvyuddsa V. 7. 4.
abhilobhayati Vll. 7. 11. I
dvyudhan XV 10. 11.
ahhisamuhati VIIT. 5. 2. elliptic dual Intr. Ill, § 8. b.
abhisvarati XITI, 12. 13. genitive-dative of stems on a, e,
abhyativadati V. 7. 4 ;
VIII . 3. 6. Introd. Ill, § La: IIL§6; III,
abhyaghaiya XIV. 9. 30. § 8. a
abhyrttyate (aor.) Introd. Ill, § 8. govayati XVI. 2. 3.
a ;
VII. 8. 2. indrenata V. 6 13 (n.) ;
XV. 6. 21
aJam with gen. Introd. Ill, § 8. b (n. 3).
XVIII. 5. 9. indriyesya XXI 1 . 5.
avakd^a XVIII. 9. 6. infinitive with a priv. X. 4. 4.
avanardati VII. 1. 2 ; IX. 3. 11. itara V. 1. 4, V. 7 6 (aAAoff).
ahan, instr. aharbhik Trite. Ill, § Uvara Introd. III. § 8. b.
8. a. jdmitva Introd. III. § 4 ; VI. 2. 5
dgd XIII. 8. 10 (n. 1). (n. 2).
aprlXYl. 5. 22; XV. 8. 1. janaVl. 10. 12; XVI 6. 8.
drseyavat XL 5. 22 XL 9. ; 6 ;
XII. janya XVII. 1. 9, see jana.
11. 14; XII. 16. 5; XIII. 3. 19; ksdma I. 8. 7.
XIV. 10.5. locative sing, without i Introd. III.
dvft VII. 1. 1. §1. a.
;;
tNDUX IV. 657
maryaih) IV. 10. 1; VII. 4. 3; sarajase XVIII. 7. 11.
Vll. 6. 16. aarvcmtoma IV. 6. 11, 12, (n. 2);
rfitmamsate with dative Introd. XX. 2. 1 (n. 2); XXL 4. 1.
§8. b; XTL 10. 15. sihd with locative Introd. III.
nairda^ya XXII. 14. 2. §8 b; VIL 6. 11.
nirdhavat XI. 2 2; XJ. 7. 2. slu, constr. of — Introd. III. § 8. b.
nibhaaadak XIII. 11.6. aurml 11. 17. 1 ;
XV. 5. 20 (n. 4).
nirdaAa XXII. 14. 2 avara VJL 1. 10; XVII. 12. 2.
nirmriuka XIII 9. 16 (n. 1). svdra VIL 2. 5; VIL 3. 25, 26;
nom. plur. of nouns on I and u X. 9. 2; XVI. 5. 21 ;
XVII. 12.
Introd. III. § 1 a. 1 . 2 .
parimdds excursus on — V. 4 ;
V. tdrpya XXL 1. 10.
6 . 11 .
tva pronoun, Introd. III. § 1. a.
parivarta 11. 2. 2. tenses, use of tense to denote
parokaa V. 4. 16. narration, Introd. Ill, § 1. a;
pratidanda XVII J. 10. 8 III. § 8. b — imperf. instead of
pratistuti II. 16. 1. present, Introd. ill. § 8. b
pratta XIII. 9. 17; XXL 3. 1. present tense for narration,
pratyaksa X. 4. 6 (n. 1). Introd. III. § 8. b.
pratyudyacchati XIV. 1. 10; XX. udbhinna XVI. 16. 2.
2. 4. udeti ‘ finish *
as counterpart of
pravacana Introd. Ill §7. praiti HI. 6. 3 ;
X. 6. 6 ;
XVIII.
pravacanakartr Introd. III. §6. 8. 16.
pravartati, * to get curved '
IV. 1. 2. undtirikta IV. 8. 3; XVI. 3. 7
prdprothat VIII. 4. 1. (n. 3).
prdrtha XI. 1. 6. upade^anavat VI. 2. 1.
putrahata IV. 7.3; XXI. 11.2. ultaravarga IX. 9. 12 (n. 1).
Samanicamedhra XVII. 4. 1 (n. 1). vibhakti IV. 8. 7 (n. 4).
^rindii VIII. 2. 10 (n. 2). vindrd^amsa X. 6. 6 ;
XIII. 7. 14.
Sudrdryau V. 6. 14. viparikrdmati VII. 10. 3.
^yetikurute VII. 10. 13. virdj^ padyd and akaaryd VIII. 6. 7.
sacikaroti V. 1. 12. vlryam karoti Vlll. 7. 11 (n. 1)
sadasyd (drti) VI. 7. 4. XVI. 11. 6 (?).
mmatrisiuhh XVIII. 10. 6. viaidva II. 7. 4 (n. 1).
admyeksya XII 13. 26; XXI. 2. 9 viaucl (idd) X. 12. 6.
(n. 3) vraadamSa (or VIII. 2. 2.
sandhi lutrod. 111. § 8. a ;
X. 4. 2 ;
yunaymi and ayman Introd. III.
XIV. 4, 7 (n. 1). § 6 and additions ; L 2. 1 ;
1. 7. 6.
42
658 THE BRAHMAN A OF TWENTY FIVE CHARTERS.
INDEX V.
General Index.
Abhicara rites in Pafic. br., Introd. III. § 1. a.
Abhigara. ‘praieer’, V. 5. 13, XXV. 16. 3.
Agni equal to all the Deities, IX. 4. 5 ;
XVlIl. 1. 8
Apagara, ‘
reviler V. 6. 13; XXV. 16. 3.
Apastamba was acquainted with P.Br., Introd. HI. § 2.
Aprl- verses, XV. 8. 1.
Arjuna as substitute tor soma, IX. 6. 7.
Arseyakalpa, Introd. III. § 4.
Atharvans, a part of the Atharvasandiita, XVI. 10. 10.
Barhata-day, IV. 4. 10.
Barhata-animals, VIII. 9 6; X. 2. 6.
Belly of Indra, XXV. 11. 1 ;
XXV. 12. 1.
Brahmodya, IV. 9. 12.
Brhat is the sky, VI. 8. 18 (n. 2).
Catus^ma, VI. 3. 16.
Cattle is five-fold, II 4. 2 ;
consists of 16 parts, XIX. 6. 6; XIX.
6 2
. .
Chandoma, precise meaning of the word, X. 1 9 (n 1); XIV. 1. 2
(note 1).
Chandoma-days are cattle, 111. 8. 2, etc.
Deities, number of—, IV. 4. 11 ;
IV. 8. 14 ;
VI. 2. 6.
Diksita, death of — ,
IX. 8 ;
cp. VI. 10. 1~3.
Dismission (utsarga) in the year’s sacrifice, V. 10.
Domestic animals, kinds of—, II. 7. 8 ;
II. 14. 2 ;
III. 3. 2 ;
VIII.
9. 19; XIX. 7. 6; XXIII. 16. 2.
Ekastaka, V. 9. 1 ;
X. 3. 11 ; XXII. 6. 4.
Ellips, Introd. III. § 8. b; IV. I. 2 ;
VI. 2, 6 ;
Vll. 3. 8 ; XI. 6. 6.
Expressed (nirukia), see Unexpressed.
Food is five-fold, V. 2. 7.
God {* the God '
this God ‘
the great God *) is Rudra, VI. 9. 7, 9 ;
XIV. 9. 12 ;
XVII. 1. 1 ; XXL 2. 9 (n. 4)
. —
INDEX V. 659
Heaven (world of heaven), distance from earth, XVT, 8. 6; XXI. 1.
9 ;
XXV. 10. 16. — Life in — ,
is one of material welfare, X. 4. 5 — Heaven
only to be reached after living the whole term of normal life ;
therefore
measures are taken in order that the 8acrificer may return to earth,
III. 6. 2; IV. 7. 10 ;
IV. 8. 9 ;
Vlll. 7. 1 (n. 3) ; X. 4. 5 (n. 2) ;
XVIII.
10. 10 ;
XXI. 8, 6. Even the Gods do this : IX. 2 9.
I#, kinds of—X. 11.
Immortality of man, XXII. 12 2 ;
XXIIL 12. 3.
Indra is the sun, X 12 10.
Instruments, musical — , V. 6. 8 ;
V. 6. 12 sqq.
IsSna (leva, Introd III. § 1 a.
Kathaka, known to author of P.Br., Jntrod. III. § 2.
Krta in playing with dice, XVI. 9. 4 XVI. ; 16. 3.
Maitrayani-sarphita, known to author of P Br., Introd. HI. § 2.
Mahanamnis, X. 9. 2 (n. 5); XII 13 16; XIII. 4. 1 sqq.
Mahavrata, IV. 10 sqq.
Man, is five-fold, II. 4 2 ;
XIV. 5. 26 ;
is viraj-like, II. 7. 8.
Mental laud, IV. 9. 4 sqq.
Narasarnsa-eups, IX. 9. 5 sqq.
Nidhana, kinds of — , X 10; the nidhana wpa may be replaced by
others, IX. 6 I; XIII. 3. 13; XI 10. 14; Xll. 9. 19; XIV. 5. 22.
Not, the word ‘not’ is the end of speech, XXIIl. 25. 3; XXIV.
9. 2
Octaves, VII. 1. 7 (n 1).
Ordeal, XIV. 6. 6.
Ox, the world of the — ,
XVIII. 3. 3.
Pitch of the voice in singing, VII. 1. 7 (n. 1).
Pragatha, Introd. rem. on ch. II; IV. 4. I (n. I). — barhata
pragatha, IV. 4. 1
Prajapati as a mother-being, X. 3. 1 (n. I) ;
XIII. 11. 18 (n. 2) ;
is the seventeen -versed stoma, or : is seventeen -fold, II. 10. 5 ;
IV. 5. 6 ;
XVIII. 7. 5 —Abusing of—, IV. 9. 14.
Pranas
6*
(vital principles), number of — ,
II. 7. 8 ;
II. 14. 2 ;
II. 15.
3 ;
IV. 21 ; VI. 2. 2 ;
VI. 8. 3 ;
VII. I. 9 (n. 1) ;
XIV. 7. 6 ;
XVI. 19.
12; XXII. 12. 4.
Prayascittas (expiations), IX. 3-10.
Prsthasamans, VII. 8. 9 sqq.
Putika, as substitute for soma, IX. 5. 3.
;
660 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Rathantara is the earth, VI. 8. 18 (n. 2).
Rftthantara-animals, VII. 9. 6; VII. 7. 1 (n. 1); X. 2.
Rathantara-day, IV. 4. 10.
Rejuvenation, XIV. 6. 10.
Revealing on tenth day, IV. 8. 8 ;
XV 7. 3.
Rivalising sacrifice of soma, IX. 4.
Sacrifice is five-fold, VL 7. 12.
Sadhya gods, VIII. 3. 5; VIII. 4. 1, 9; XXV. 8. 1, 2.
Stoans, kinds of — as to their ending, VII. 3. 25 (n. 1) ;
VII. 3. 29
(n. 3).
Sameness (jamitva) must be avoided, VTl. 2. 5
Satobarhata trca, IV. 4. 1 (n 1).
Seventeen -versed stoma is food, II. 7. 7.
Soma fetched, VI. 9. 22 ; VIII. 4, I sqq
Sthapati, XVII. 11.6; XXIV. 18. 2.
Stoma, Introd. remark on Ch. II, III.
Stomabhaga-formulas, I. 9 and 10; XV. 5. 24.
Stotra, Introd, remark on Ch. II, III.
Sun, shines thitherward and hitherward, XII. 10 6.
Swing at the mahavrata, V. 5. 9.
Tandya, Introd. III. § 1. b ; III. § 7.
Threshing, XVI. 13. 8 (n. 1).
Ukthas are cattle, IV, 6. 18.
Uktha-lauds, VIII. 8.
*
Unexpressed ’ {anirukta), ‘ expressed ' {nirukta), IV. 8. 7; V. 4.16;
VII, 1. 8 ;
VII. 8. 3 ;
VII. 9 17 ;
XIV. 2. 6 ;
XVI. 6. 20 XVII 1.8;
XVII. 10. 2; XVIII. 1. 3; XVIII. 6. 7 ; XXIII. 19. 1.
Upasargas, XII. 13. 22 (n. 1).
Varana (-branch), V. 3. 9-11.
Vistuti, Introd. rem. on Ch. II, III.
Viraj, VI. 3. 6, etc.; — is food, IV. 6. 16 etc.
Visuvat, the sun IV. 6. 3, 9.
VyastakS. XVIII. 11. 8.
Worlds (/ofew), each subsequent one is largejr than the former,
XVI. 10. 3; XVIII. 2. 7.
ADDITIONS AND CORRECTIONS.
On page xxv, second alinea. A similar reading occurs in some samans ;
SV. I. 51 : maymana instead of majmana, SV. I. 62 : ymo instead
of jmo, see SV. ed. Calcutta, Vol. I, pages 177, 178. But the
Grantha-edition has everywhere with j.
Page xxv, 1. 18, read “ Bloomfield.''
Page xxvi, 1. La tyayana."
9, read
Page 66, line 18, read RS! X instead of IX.
Page 66, line 9 from bottom, read Asv. VIII instead of VII.
Page 197, line 5 from bottom, read there are three uktha(-laud)s.
:
Page 202, line 23, read RS. III. 61.
Page 203, line 18, read RS. VIII. 13. 1-3
Page 226, line 13, read :<ad(iso.
Page 238, line 14 from bottom, read 'prailch.
Page 277, line 10, read RS. Vlil. 70. 6 G.
Page 306, line 3 from bottom, read SV. II.
Page 307, line 6, read Sankh. srs. IX. 6.
Page 312, line 6, read RS. VI. 00.
Page 467, line 7, read Gb6,
Page 521, line 5 from bottom, read Jaim. br. II. 141, 142.
Calcutta : — Published by the Asiatic Society of Bengal, and Printed by P. Knight,
Baptist Mission Press.
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