Chapter 1 - The Yajussamhita (the collection of yajus formulas)

I. 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, enjoyment 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. 1 1 Ap. srs. X. 1. 4, except the words klptim me 'vocah, is identical; still more extensive is the formula according to Baudh. srs. II. 9: 38 15-19. The formula of the Jaiminiyas is different, see Jaim. srs. I. 1 : 1. 2. This Yajus is muttered by the chosen priest, the Udgatr, when the Somapravaka, the person who announces the Soma-feast to the priests who are to function, has made his announcement, see Laty. I. 1. 10, Drahy. I. 1. 10, Caland. Henry, l' Agnisstoma, § 6. 2. Let the God go unto the God, let Soma go unto Soma, along the path of right' 1. 1 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. C (aland)-H (enry), § 31 a. The God goes unto the God'is said, because the Udgatr is the earthly representant of the God Parjanya.' 1 3. Leaving behind what is amiss' ¹. 6 1 According to Laty. I. 1. 22, Drahy. I. 1. 24 he has to mutter these words after he has gone far (duram vrajitva), i.e. 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: tadanim aprayatadesabhikramanady avarjaniyam syat, thus the commentator Dhanvin. 6 4. Badvan by name art thou, the way along which Soma goes; may I come unto Soma'¹. 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

badvan is unknown. Ap. (X. 1. 5) has padva and thus also one MS. of the text of Drahyayana 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! O ye Fathers, bhuh! O ye Fathers, bhuh '¹. • 1 According to Laty. I. 1. 24, Drahy. I. 1. c. this formula is to be muttered by the Udgatr 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. 'O manly minded one! may I, lifting on high, look on thee that art lifting on high '¹. 1 1 According to the Sutrakaras (Laty. I. 8. 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. 3. " Through elay soft (art thou), the ford of the Gods, the vedi art thou; do not hurt me" ¹. 1 The Sutrakaras (Laty. I. 9.2, Drahy. III 1.2) ordain that, when the Hotr has finished his morning litany, the three Chanters have to enter the mahavedi whilst muttering this formula, ep. 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"¹. 1 1 Laty. I. 9.8,9 and Drahy. III. 1.8,9 prescribe that after the Adhvaryu who enters the havirdhana-shed with the vasativari-water, the Chanters enter this shed, having touched (with their right hand) the rarntya. The raratya or rarati is a kind of ornament made of grass, and fixed above the entrance of the havirdhana (cp. C. H. § 125.0). 9. "For sap, for pith, for long life and for health "1. 1 This yajus, they mutter (Laty. l.c. 10, Drahy. l.e. 10) whilst entering the havirdhana-shed, cp. C. H. 1.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. Yoked are the three disunited ones of Surya" ¹.

t. 2. 1.-r. 2. 6. 50 1 Cp. TS. III. 1, 6. b: yunajmi te prthivim jyotisa saha, yunajmi vayum antariksena te saha, yunajmi vacam saha suryena te, yunajmi tisro viprcah suryasya te. The meaning of vimrj and vipre is unknown. 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 "1. 1 According to the Sutrakaras (Laty. 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. 61 The vessel of righteousness art thou" 1. 1 Muttering this formula the Chanters (Laty. 1. c. 20, Drahy. 1. c. 18) should lay hold of the dronakalasa, 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 1 art thou; here I push myself forward for the sake of glory and spiritual lustre " 2. 1 See VI. 5. 1, where it is said that Prajapati survived the cutting off of his head : the dronakalasa. 2 Muttering this formula, the Chanters push the dronakalasa forward, in an easterly direction. 5. "Ye children of Marut¹, dwellings of the Waters, summits of the mountains, swift falcons, through your voice lead Indra hither, through your noise expel disease. Yoked (as horses-joined) are ye, draw! "12 1 maruto napatah, TBr. III. 7.9.1 (cp. Ap. XII. 3. 2) has prayuto, napatarah, which may be a corruption of prayuto naptarah, cp. Jaim-br. 1. 79: prayuto napatah; prayutah seems to be the genitive of a substantive prayut. 2 The Sutra- · karas (Laty. I. 10.4, Drahy. III. 2. 5) prescribe (following probably the ritual of the Jaiminiyas: sammukhan 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. 5. 6. "Here I push this ¹ sacrificer on cattle (i.e. I make this sacri; ficer a possessor of cattle) and myself on cattle and spiritual lustre." 2

1 With regard to the text of Laty. and Drahy., where we read imam instead of amum, and Sayana's remark: imam iti kesam cit pathah, I presume that our text is to be read, idam aham imam yajamanam. 2 The Chanters, muttering this formula, push the dronakalasa forward on the pressing stones (Laty. I. 10. 6, Drahy. III. 2. 7). 7 'Let the Vasus wipe thee off with the Gayatri metre, let the Rudras wipe thee off with the Tristubh metre, let the Adityas wipe thee off with the Jagati metre' ¹. 1 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 off by means of the dasapavitra, whilst muttering these formulas, the dronakalasa, first its lower part, then its middle and, lastly, its upper part. 8. The strainer, O Brahmanaspati, is stretched out; surpassing its members 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 1 On the meaning of the verse (cp. Rs. IX. 83.1), which is not entirely clear, cp. C.H. § 130. 5.-The verse accompanies the act of the Chanters, when they stretch the strainer on the dronakalasa, 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, O Soma, here as Chanter, for my long life, for my spiritual lustre, for the weal of the sacrificer, for the reign of so and so'¹. The 1 In this quasi-yajus are contained two Rkverses VII. 34.1 and 2. 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 Udgatr when the Soma is flowing in a continuous jet through the pavitra. (Laty. I. 10.21, Drahy. III. 2.29) *ep. C. H. § 131. 1. I. 3. Bekura by name art thou, acceptable to the Gods. Obeisance to the voice, obeisance to the Lord of the Voice! O Goddess Voice, what from thy voice is the most sweet, therein place me. To Sarasvati, 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!³¹.

I. 3. 2. 1. 3. 8. 10 5 1 These two formulas accompany the oblations (Laty. I. 11·9, Drahy. III, 3, 17) which are offered by each of the Chanters successively as their pravrtahomas, ep. C.H. § 134 c, page 170, and cp. VI. 7. 1-6. What Soma-weapon of malignant ones shall go up to-day, let Varuna blow them away by means of the bow of Visukuha". 1 Cp. Asv. srs. V. 3.22, Ath. Samh. I. 20. 2.---The Sutrakaras (Laty. I. 11. 17, Drahy. III. 3.26, and cp. C. H. § 134. c. end) prescribe that the Chanters on their way to the astava (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 hand some blades of grass that they have previously taken. 4. With myself, with my progeny, with my cattle, thereby I pacify thought (and) speech". 1 The pun is in the word prasidami which means also: 'I 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. 5: '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. 1 Muttering this formula the Udgatr, having received from the Prastoty 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 1. 12. 1 2, Drahy. III. 4. 16-17, ep. C.H. § 134. f., page 175. 6. Food I shall make, food there will be ¹, food I will create '². 1 Read annam bhavisyati instead of annam pravisyami, op. § 7. The yajus is much longer in JBr. I. 88. 2 Immediately afterwards the Udgatr 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. 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 Gayatri for metre. J 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. 1 This yajus the Udgatr should cause the Sacrificer to mutter over the bundle of grass, Laty. 1. c. 13, Drahy, l. c. 27.

9. With 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 welcome. 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. 1 With this formula are addressed, by the Udgatr, the persons who as spectators 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 knatriyas. 10. Obeisance to the Gandharva, whose words go in all directions. Lustre bestowing art thou, bring me unto lustre ". 1. c. 1 These words he addresses to the sun, Laty. 1. c. 16, Drahy. l. c. 30, C. H. I. 4. 1. O Lord of the paths, may well-being fall to my share on this path, that leadeth unto the gods"¹. 1 According to the Sutrakaras (Laty. II. 3. 1, Drahy. IV. 3. 1) this formula is to be addressed to Aditya, the Sun.-On this yajus see the remarks in the introduction, Chapter III § 5. < 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 gift.-The penetrating, forward bearing art thou. The vehicle art thou, conveying the sacrificial gift.-The pleasant, the wise one art thou.-Tutha art thou, the omniscient.- Usif 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 is the holy order, whose light is the Heaven.-The ocean art thou, encompassing all.-Ahi Budhnya art thou. The one-footed Aja art thou.-Sagaras the Budhnya art thou. The Kavya art thou, conveying the Kavya"¹. 1 These formulas are addressed by the Chanters resp. to the ahavaniyafire, the astava, the catvala, the samitra-fire, the agnidhriya, the dhisnya of the Hotr, of the Maitravaruna, of the Brahmanacchamsm, of the Potr, of the Nestr, of the Acchavaka, to the marjaliya, the pillar of udumbara wood, the seat of the Brahman, the old garhapatya, the salamukhiya, the daksinagni and the southern border of the mahavedi, see Laty. II. 2. 12-25, Drahy. IV. 2. 3-16. and cp. C. H. § 142 (i), k, 1, pages 193, 194.

s I. 4. 15.-I. 5. 6. 15. Protect me, Fires, by means of your terrible edge, convey me! Obeisance to you! Do not hurt me". 1 According to the Sutrakaras (Laty. II. 2. 26, Drahy. IV. 2. 17 and ep. 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". 1 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. 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. ep. C. H. page 194. 3. A men-beholding falcon (art thou), with the eye of Agni I look at upon thee "¹. '1 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 Gayatri for metre, that art accompanied by thy whole troop, that art invited, I partake, being accompanied by my whole troop and having been invited "¹. 1 This formula is destined for the drinking of the Soma during the morning service, Laty. Drahy. ll. cc., cp. C. H. l. c. $ 5. Standing upright go up to the seven seers. o Lord of the Word, mount to the seven Priests. not descend downward "¹. Drunk by Indra, Keep thy place, do 1 An exaggerated way of expressing 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. 6 and cp. C. H. 1. c. 6. 'O Soma, enjoy thyself in my heart¹; our father art thou, o august one! Do not hurt me "2. 1 As so often, 'heart' is equal to 'stomach '. 2 Muttering this formula they touch their 'heart, Laty. l. c, Drahy 1. c. 7, cp. C. H. 1. c.

8 f ३. 7. By our praises, o Soma, we strengthen thee, we that know the (right) words. Enter into us and be merciful "1. 1 The Chanters with this verse (Rs. 1. 91. 11) touch their navel, Laty. l. c., Drahy. 1. c. 8, cp. C. H. 1. c. 8. Soma. Swell thou! Let manly power gather in thee from all sides, o Be thou in the gathering of strength ". 1 With this verse (Rs. 1. 91. 16) the Pratiharty performs the so-called apyayana rite, Laty. 1. c. 9, Drahy. 1. c. 10, ep. C. H. § 147. c. ' 9. Of thee, O 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. 1 With this formula the Chanters partake of the Narasamsa-cups, twice during the morning service, with the word 'nearest', twice at the midday service with the word · Urva', 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). -urva is the designation of the Pitaras at the midday service in the PBr. (but Sayana has aurva) and the Jaiminiya texts, aurva in Laty. and Drahyayana. Difference of Sakha ? 6 10. With the colour of consecration, the form of ascetism, the greatness of mind, the power of speech, let Prajapati yoke thee, for offspring and in-breathing". $ 1 According to Laty. II. 5. 20, Drahy. V. 1. 25 this yajus contains four formulas (1. diksayai varnena prajapatis tva yunaktu prajabhyo 'panaya; 2. tapaso rupe. na p. t. y. prajabhyo 'panaya; 3. manaso mahimna, 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 prsthas and the yajnayajniya stotra): all the stotras with the exception of the first in each savana: the pavamanastotras (bahispavamana, 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 Sacrificer be efficacious '¹. 1 This is the formula (a variant of 1.-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.

I. 5. 12.-I. 5. 17. 12. A male art thou with the Tristubh 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 lifesap". 1 This formula, a variant of I. 3. 8 is destined to be muttered at the same occasion as the cited yajus, but during the midday-service, Laty. II. 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 accompanied by thy whole troop, that art invited, I partake, being accompanied by my whole troop and having been invited "¹. 1 This formula, a variant of I. 5. 4. is used at the midday-service at the same occasion, Laty. II. 5. 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 Sacrificer be efficacious "¹. '1 1 This formula, a variant again of I. 3. 5. b (cp. I. 5. 11), is used at the 'yoking' of the arbhavapavamanalaud, Laty. II. 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. "1 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 containest 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". 1 A variant to I. 5. 4 (cp. I. 5. 13), used as bhaksanamantra during the third service. 17. Long life (hath been put) into my breath, breath into my mind, into the Rk verse that bestoweth long life 1.-My mind that hath gone unto Yama or hath not fled away, that, through King Soma we put again into ourselves '2. 1 Instead of the incomprehensible ayupatnyam rei we ought to read (cp. Jaim. br. I. 167 and Jaim. srs. 19: 23. 11: ayusmatya rco ma chaitsi) ayusmatyam rci.

10 THE BRAHMANA OF TWENTY FIVE CHAPTERS. 2 Muttering this formula the Chanters, one after another, look down upon the mess of boiled rice destined for Soma, Laty. II. 10. 7, 8, Drahy. VI. 2. 6, 7, op. C. H. § 267. b, page 355. . 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". 1 The tenth day of the twelve day rite being anɑnustubha (Baudh. srs. 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. 18 (identical with Rs. X. 60. 10), which is a Pankti, thus according to the eke of Laty. II. 10. 9, Drahy. 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 prey¹, the (sharpness of) sight which they say is in Aditi, let the men-beholding Soma put that into me "2. 1 yenahyajim may be yena hy ajim=yena hy ajim or yena a hi....ajayad. Jaim.: yena hy ajim.-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 eyes the butter from the Soma caru, 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 '¹. 1 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 sodasin-graha at a sattra. + 2. Of thee, o Soma, that hast been drunk by Indra, that containest vigour, that hast the Anustubh for metre, that art accompanied by thy whole troop, that hast been invited, I partake, being accompanied by my whole troop, having been invited "1. 1 This formula they mutter before partaking of the sodasin-graha, in case the stotra has been sung on verses in which no mention is made of the bay (steeds), Laty. 1. c. b, Drahy. l. o. 18. 3. Thou art the stuta, (i.e. the stotra completed) of the stuta, filled with strength, with milk. May the laud of the laud come unto

1. 6. 3.-I. 6. 8. 11 me, joined with Indra may we win, may we enjoy progeny and life-sap' 1. 1 According to Laty. II. 6. 12, Drahy. V. 2. 19 (and op. e.g. C. H. $155 s. f.) the Udgatr causes the Sacrificer to mutter this formula after each avarti-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. 1 This is the formula for partaking of the Soma after a twilight laud (sandhistotra), Laty. III. 1. 27, Drahy. VII. 1. 28. 5. 'On the place of sacred order, o divine Stoma, in the home of Visnu I unyoke thee. O divine Stoma, thou hast reached this (moment of the sacrifice) without spilling 1, may we reach. a firm support' 2. 1 If anavakaram may be taking as a gerund of avakirati with a privativum. 2 According to the Sutrakaras (Laty. II. 11. 1, Drahy. VI. 3. 4, cp. C. H. § 245) the Chanters 'unyoke' the Stoma whilst muttering this formula, at the end of the third service, after all the lauds have been chanted. 6. O Soma, come hither; follow me, o Soma, out of the sadas together with vigour '1. 1 Muttering this formula the Chanters, after the completion of the hariyojana-oblations, leave the sadas by the western gate, Laty. II. 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 Gods¹; by which manifestation thou quickenest the brahman, thereby quicken me, thereby generate make me shine out' 2. me; 1 devanam yatuh. Kath. XXXVII. 14: 94. 13 it is narrated how the Gods saw the devayatu and the brahmayatu, 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 sun, or, if the sun has set, the garhapatya fire (i.e, 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, svaha³¹.

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 svaha, Laty. 1. c. 9, Drahy. 1. c. 15, ep. 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. 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. II. 11, 12, Drahy. VI. 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 guilt we 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. 1 These formulas accompany the offering into the ahavaniya-fire of the eight chips of wood by the Chanters, Laty. II. 11. 14, Drahy. VI. 3. 20, ep. 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. 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 durva grass have been deposited, and after they have touched the contents of the cup. With the second half they smell at their hands, Laty. II. 11.16-18, Drahy. VI. 3.22-25, cp. C.H. § 249. 13. Hail to the waters, to the plants' 1 • 1 With this formula they pour the contents of each cup out in a northernly direction, Laty. 1.c. 19, Drahy. l.c. 26, ep. C.H. I.c. 14. 'O Desire, turn the desire towards me'¹. 1 This formula accompanies the act of turning the cup towards themselves, Laty. l.c. 20, Drahy. 1.c. 27, op. C.H. L.c. 15. 'Vigour art thou, vigour put into me' 1.

I. 6. 16.-I. 7. 4. 13 1 With this formula they put their right hand on their breast, Laty. 1.c. 20 Drahy. I.c. 28, cp. C.H. 1.c. " 16. O Breath, be awake in my Soma-draught ". 1 They touch their eyes, ears and mouths muttering this formula, Laty. 1.c. 22 Drahy. I.c. 29, cp. C.H. 1.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"¹. 1 This verse is muttered by the Chanters immediately before they partake of the draught of the sour coagulated milk, the dadhi, Laty. I.c. 23, Drahy. 1.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 '1 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. II. 7. 20-27, Drahy. V. 3. 23-31. 2. 1 Follow the way of the Adityas. Obeisance to you! Do not hurt me'¹. 1 This formula he mutters (in the same case) whilst touching the forepart of the chariot, Laty. II. 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. 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. 2-5, Drahy. V. 4, 2. 4. The rathantara thou art; the vamadevya thou art; the brhat thou art'¹. 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. 1. c. 3-5.

14 THE BRAHMANA OF TWENTY FIVE CHAPTERS. 5. 'The two curves, the two bows' on both sides 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 ' 2. 1 Reading arka nyankau instead of anka nyanku; but the significance of these words seems early to have been lost. 2 According to Laty. II, 8.9, Drahy. V. 4.6 he touches again the two wheels with this formula. kan 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'1. 1 Cp. Rs. III. 2. 12 which, however, differs slightly. Note ayman, on which ep. Introduction, Chapter III § 6.-According to Laty. II. 8. 10, Drahy. V. 4. 7 the Udgatr, to whom the chariot has been given, mounts it, muttering this formula. 7. 'O Gida, this is your chariot, this is, o Asvins, your chariot, the unharmed, all-healing one '1. 1 When he has ascended the chariot, he mutters this formula, Latty. 1. c. 11, Drahy. 1. c. 10. 8. 'O Krsanu, draw on the left (reins) ¹. 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 krsa (not krsano) and dasa (not dusano.) 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. 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. 1 These and the following formulas he mutters, when accepting the object indicated in the formula, Laty. II. 7. 14, Drahy. V. 3. 15.

1. 8. 3.-1. 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 Daksinna: 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-allaying, of the strengthening. Obeisance to the scorcher ¹ of all people! O thou enjoying one, do not hurt me. 1 Uncertain. Is the meaning of knama 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 industrious ones (viz., the fingers of the women) have stretched (thee on the loom), the weaving females have woven (thee) '¹. 1 1 This is the formula for the acceptance of a woven cloth, Laty. II. 8. 23, Drahy. V. 4. 23. 10. 'Let Varuna lead thee, o divine Daksina: the garment to Brhaspati. Thereby may I obtain,' etc. 6 11. Let Varuna lead thee, o divine Daksina: the non-living thing to the Angirasa Uttana. Thereby', etc. S 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. 6 14. Let Varuna lead thee, o divine Daksina: the man to Prajapati, the elephant to Prajapati, the boar to Prajapati, the rice and barley to Prajapati. Thereby', etc. 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 penetrated the Ocean. Through the mediation of Desire I accept thee. This to thee, O Desire!'¹. 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. I. 12. 1, Drahy. III. 4. 16), having been asked permission by the Prastotr with the words: 'O Brahman! we are going to chant, O 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. madhyandinapavamana, 7-10. prsthastotras, 11. arbhavapavamana, 12. yajnayaJniya stotra, 13-15. ukthastotras, 16. sodasistotra, 17-20. ratriprathamaparyaya, 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 formulas I. 10. 5-8; for 21-24. serves the formula I. 10. 9; for 25-28. the formula I. 10. 10; for 29. the formula I. 10. 11; for 30-33. serves the formula I. 10. 12. 1. A rein art thou, for the dominion thee; quicken the dominion; incited by Savitr chant ye for Brhaspati.' f 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.'

1. 9, 10. 4.-1. 10. 6. 17 ; 4. The junction art thou; for the intermediate region thee quicken the intermediate region; incited by Savitr chant ye for Brhaspati. v 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 Usif 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; incited by Savitr chant ye for Brhaspati.' 11. The Flaming one art thou; for the Adityas thee; quicken the Adityas; incited by Savitr chant ye for Brhaspati.' 6 12. The force art thou; for the Fathers thee; quicken the Fathers; incited by Savitr chant ye for Brhaspati.' 6 I. 10. 1. The thread art thou; for progeniture thee; quicken the progeniture; incited by Savity chant ye for Brhaspati.' 2. The rich one art thou; for the plants thee; quicken the plants; incited by Savitr chant ye for Brhaspati.' i 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 Savity chant ye to Brhaspati.' : 5. Over-lord art thou; for out-breathing thee; quicken the outbreathing; incited by Savitr chant ye for Brhaspati. 6. Bearer art thou; for in-breathing thee; quicken the inbreathing; incited by Savitr chant ye for Brhaspati.' 2

18 THE BRAHMANA OF TWENTY FIVE CHAPTERS. 7. 'Samsarpa art thou, for sight thee; quicken the sight; incited by Savitr chant ye for Brhaspati.' 8. The strong one art thou; for the hearing thee; quicken the hearing; incited by Savity 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 '1. 1 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. Vasuka art thou; (for Vasuka thee).-Vasyasti art thou.Vesasri art thou.-Incited by Savitr chant ye for Brhaspati.' 12. · Akrama art thou; for Akrama thee.-Samkrama art thou; for Samkrama thee.-Utkrama art thou; for Utkrama thee.-Utkranti art thou; for Utkranti thee. Incited by Savitr chant ye for Brhaspati.'