Chapter 3 - The Vistutis (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. 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 ¹, for the absence of evil result. 1 Viz., he splits up the weapon of his adversary, cp. II. 4 2. : 3. Fixed' by five (verses) is this (vistuti); the circulating 2 (verse) is one single, cattle is fivefold, the circulating (verse) is (equal to) the Sacrificer in that he fixes 1 (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 pancabhir vihita, pancabhir 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 vistava, which consists of the thrice chanted verse, is called the trcabhaga, 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

contained in the vistutis which have been described in Chapter II of the Brahmana, these being considered as normal and prakrti (?) ); the vistava, which consists of one verse only, is called the paricara. In the first round we have: trcabhaga, avapasthana, 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 pasusu 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)¹. (This is) the ascending vistuti belonging to the thrice-nineversed (chant). 1 Schema hum 1. 1. 1. 2. 2. 2. 3; hum 1. 2. 2. 2. 3. 3. 3. 3. 3; hum 1. 1. 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 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 him 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. 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; hum 1. 1. 1. 1. 1. 1. 1. 2. 3. 3. 3. 2. The thirty-three-versed (chant) is the end, the thirty-threeversed one forsooth is the highest of the chants. Fixed by seven (verses) 2

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) 1 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 (vistuti) belonging to the thirty-three-versed (chant); firm support gets he who in chanting practises this (vistuti). 1 Viz., of the six-day sacrificial period: the sadaha 2 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 him 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) ¹. (It is the vistuti) 'of nearer stair' 2. • 1 Schema hum 1. 1. 1. 2. 2. 2. 2. 2. 3. 3. 3; hum 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 III. 13. 1. The transition from 3 to 5 and from 5 to 3 in the different vistavas 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 thirty-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. 1 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). 1 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

(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)¹. (It is) the ascending vistuti belonging to the thirty-three-versed (chant). 1 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 not from the world of heaven. From the top he ascends to the top ¹. (It is) the on-stepping vistuti (used) in order to step 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. 1. 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. hum 1. 1. 1. 2. 2. 2. 3. 3. 3. (3. 5. 5. 2. 3. 3. 3. 3. 3. hum 1. 1. 1. 1. 1. 2. 2. 2. 3. 3. 3 ; :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. 1 3. He begins with the nine-versed (chant) 2 and concludes with the nine-versed (chant) 3. The breath is threefold ('the nine-versed chant is breath'), by breath he begins, turning again to breath he

III. 6. 3. III. 8. 1. 37 concludes; his whole term of normal life lives he, he does not die before his natural term of life, who in chanting practises this (vistuti). 1 praiti and udeti used as prayana and udayana of II. 15. 3. 2 According to the commentary on the first lay of the six-day-sacrificial period, the gadaha. 3 The nine stotriya-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. : 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 twenty-one-versed, gets a firm support. The twentyone-versed (chant) is the firm support of the chants', in that these seven (stotriya-verses) are the last of the thirty-three-versed (chant) 2 and in that the vistuti of the twenty-one-versed (chant) is divided in a sevenfold way 3, 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 agnistomastotra, which is sarvaprakrti (Comm.). 2 Just as the ekavimea is the last chant of the normal catustoma-agnistoma (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 7 th, 8 th and 9 th of the ten-day sacrificial period). 1. For eight (verses) he makes him he (chants) three (verses:

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. : 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 cattle¹; in that he makes him each time for eight (verses), cattle being eight-hoofed, he gains cattle hoof by hoof. 1 Simply because of the greater number of verses. 3. Fixed¹ by four (verses) is (this vistuti); 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 circulating (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 1 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. 1 Schema hum I. 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; hum 1. 1. 1. 1. 1. 1. I. 1. 1. 1. 1. 2. 3. 3. 3 (3. 11. 1=15; 1. 3. 10-14. 11. 13-15, 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 1, but the last (the third verse) fourteen times², 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 3, falls to the share of him, who in chanting practises this (vistuti). 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 vistava of each round. 2 The third verso occurs once, ten times and thrice in the third vistara 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) 1, the metres are even (ie., of an even number of syllables, gayatri of 24, tristubh of 44, jagati of 48, anustubh of 32, pankti of 40 syllables). In that this vistuti of the forty-four-versed (chant) contains an uneven number 2 (of verses), they (the Chandoma-chants) become chants. 1 The trivrt, pancadasa, saptadasa, ekavimsa. 2 Vic, in the first and third round. Combine yad esayujini instead of yad esa yujini. 4. This is the firmly supported vistuti belonging to the fortyfour-versed (chant). He who in chanting practises this (vistuti) gets a firm support. III. 10. : 1. For fourteen (verses) he makes him he (chants) three (verses: thrice the first verse), then ten (ten times the second verse), then one (the third); for fifteen (verses) he makes him 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) 2. 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. 3. 3. 3. 3; hum: 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2. 3. 3. 3 (3. 10. 1, 1. 3, 11, 11. 1. 3. together 44). 2 nirmaahya * devoid of middle,' i.e. ' with smaller middle': the first and third verses of the tristich occur in all the rounds in the first and third vistava together each fifteen times (3. 1. 11 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

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. 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 1 1 Schema hum : 3. 3. 3. 3. 3. 3. 3. 3. 3; 11=15; 10. 1. 3-14). 1. 1. 1. 2. 2. 2. 2. 2. 2. 2 2. 2. 2. 2. 3; hum 1. 2. 2. 2. 3. 3. hum 1. 1. 1. 1. 1. 1. I. I. 1. 1. 2. 3. 3. 3. (3. 11. 1=15; 1. 3. 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). 3 a. The one destined for the ajya-lauds (the one described under III. 9) (is meant for the ajya-laud) of the Hotr (or first ajyastotra); the one destined for the prstha-lauds (viz. III. 10) (is meant. for the ajya-laud) of the Maitra varuna (or second afyastotra), 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 (viz. 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. 3 c.-I 11. 12. 3. 41 3 c. The one destined for the uktha-lauds (III. 11) (is intended for the uktha-laud) of the Hotr 1; the one destined for the ajya-lauds (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 Brahmanacchamsin; (for the uktha-laud) of the Acchavaka the same. (vistuti is to be applied) as (for the uktha-laud) of the Hotr (III. 11). 3 d. (In this manner) all (the vistutis) are applied at the ajya-, at the prstha and at the uktha-lauds ¹. 1 Properly, there is no uktha for the Hotr, but obviously the author here means the agnistomastotra. The expressions hotur ajyam, maitravarunasyajyam, etc. refer to those lauds to be chanted by the Chanters, which correspond with the successive recitations (sastras) of the Hotr, the Maitravaruna, the Brahmanacchamsin and 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'i (vistuti) is (equal to) cattle. In that this vistuti follows along after all the services (savanas), he makes him prosper in regard to cattle after each savana; possessed of cattle becomes he who in chanting practises this (vistuti). 1 samisanti cp. Laty VI. 2. 22. III 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. 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- (chants) are cattle; in that he makes him each time for sixteen verses, cattle consisting of sixteen parts 1, he gains the cattle part by part ('in sixteens'). 1 Four hoofs, four feet, head, neck, body and tail. 3. Fixed¹ by twelve (verses) is this (vistuti); the circulating

(verse) is one single, the year has twelve months; the circulating (verse) is the Sacrificer; in that he fixes (this vistuti) by twelve (verses) and in that the circulating verse is one in number, he thereby gives to the Sacrificer finally (for good) a firm support in the year ('in the time'), in cattle. (This is) the firmly supported (vistuti) belonging to the fortyeight-versed (chant). Firmly supported is he who in chanting practises this (vistuti). 1 Cp. note 1 on III. 1. 3. 2 See the first 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 (vorses) he makes him he (chants) ten (verses: ten times the first verse), then three (thrice the second), then three (thrice the third)¹. (This is the vistuti) of nearer stair' 2. i : • 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. III. 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 stair¹. 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). 1 Cp. note 1 on III. I. 3.