Chapter 6 - The Jyotistoma and Agnistoma

(In the Chapters VI-IX. 2 the jyotistoma, ukthya, atiratra, i.e. the prakrti 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 agnistoma and 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

then he laid hold of (seized) ¹ them by means of the twelfth laud and the twelfth month of the year. 1 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 ones¹. 1 pra jata janayati probably with the Leyden ms. is to be corrected, read: prajata janayati, cp. TS. VII. 1. 1. 3. 4. From these (creatures) being seized (by Prajapati) the mule went forth¹; he went after it and took away its seed 2; this he wiped off on (transferred to) the mare ³; therefore the mare has double seed 4, therefore the mule is barren, for its seed had been taken away. 1 Litt: 'passed beyond' atyakrumat, ep. atyapravata of TS. VII. 1. 1. 2. which passage is nearly identical with PBr. 2 Read adatta instead of adatta. 3 Read tad vadabayam nyamart tasmad, etc. 4 As it brings forth a horse and a mule, cp Sat. br. VI. 3. 1. 23. 5. Therefore it is not fit to be given as a sacrificial fee, for it exceeded (i.e. went beyond) the sacrifice¹, it could (however,) be the sacrificial fee for an excessive (or redundant) (sacrifice) 2, for congruence'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. Prajapati is the sacrifice' (see e.g. Maitr. S. III. 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. 1-5 Oertel in Transactions of the Connecticut Acad. of Arts Vol. XV, page 176 sqq., where the corresponding passage of J. Br. is given. 6. He (Prajapati) wished: 'may I create the sacrifice." Out of his mouth he created (let forth) the ninefold (nineversed) stoma; along with it of the metres the gayatri came into existence, of the deities Agni, of the men the Brahmin, of the seasons the spring ¹. 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. l. 3.-vi. 1. 11. 99 the Brahmin, of the seasons the spring 1 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 Prajapati) ². 1 A Brahmin must perform the upanayana and establish his sacred fires in the spring. 2 With this and the following §§ cp. TS. VII. 1. 1. 4-6. 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 Indra, of the men the Noble, of the seasons the summer. Therefore the stoma for a noble is the fifteenfold one, his metre is the tristubh, his season the summer Therefore his strength lies in his arms, for he is created from the arms (of Prajapati). 1 A Ksatriya must perform the upanayana and establish his sacred fires in the summer. 9. Strong with his arms is he who knows this. 10. Out of his middle, his membrum virile¹, 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 2. Therefore the Peasant, although he is lived upon ³, does not decrease, for he is created from the membrum virile. Therefore he is rich in cattle, for the All gods are his deity and the jagati is his metre and the rainy season is his season 5. Therefore the Brahmin and the Noble must live upon him, for he is created (from the part) below (them). 6 4 1 From the middle, the belly,' TS. 2 A Vaigya must perform the upanayana and establish his sacred fires in the rainy season. 3 By Brahmana and Ksatriya. 4 Who are a plurality. 5 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 existence, of the deities none, of the men the Sudra. Therefore the Sudra

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 1, for he is created out of the feet (of Prajapati). Therefore the twenty-one-fold of the stomas is the firm support 2; for it is created out of his firm footing (the feet of Prajapati). Therefore they ³ do not transpose 4 the anustubh along with the metres 5. 1 Of the three higher castes, see e.g. Hir. grhs. I. 12. 19. 2 It is the last stoma of the agnistoma (the yajnayajniya), on which the whole Soma-feast is resting (pratitisthati). 3 The Chanters. 4 In the vyudha-dvadasaha, cp. Ait. br. IV. 27, Sat. br. IV. 5. 9, TS. VII. 2. 8. 5 I e. the anustubh metre is not transposed along with (anu) the gayatri, tristubh and jagati, but it retains its own place in the vyudha dvadasaha. 12. For the sake of separating good and bad (prosperity and adversity)¹. 1 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 him) who knows this. VI. 2. (The stomas of the normal sacrifice.) 1. He, forsooth, who knows the stomas to be provided with an explanation¹, comes into the possession of the explanation¹. ' 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 evam devan upadesanad vedopadesanavan bhavati. 2. The ninefold (stoma) is the breath¹; the fifteenfold one is the half month 2; the seventeenfold one is the year³; the twenty-onefold one is the sun 4. These are the stomas provided with an explanation; in the possession of the explanation is he who knows this ³. 1 The breath being threefold as prana, apana, 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. 3 The year consisting of seventeen parts, 12 months and 5 seasons.

VI. 1. 12-vi 3. 2. 4 The sun is the twenty-first, as there are 12 months, 5 seasons, sun being the 21 st, see the passage of TS. in note 5. 101 worlds, the 5 C.p. TS. VII. 1. 1. 6: 'the trivrt is the breath, the pancadasa is (equal to) the half months, the saptadasa is Prajapati, three are the worlds and the sun is the twenty-first (=ekavimsa stoma); on him (the ekavimsa) they repose, in him they have firm support; he who knows this, reposes on him, has firm support in him. $ 3. The thrice nine-fold (i.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. 1 Meaning doubtful, the words trinavasya vai bruhmanena are passed over in silence by Sayana. On the whole cp. Sat. br. VIII. 7. 2. 17 sarve hy ete lokas rivrtah. 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. 1 trayastrimeau, a similar kind of elliptic dual is dvadasau IV. 1. 2. 6. 1 A sacrifice at which the Gods are present ¹ is performed by him who knows this. 1 Read sadevena 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 namejyotistoma;its stomas. ) 1. The agnistoma, forsooth, is the sacrifice. 2. The other sacrifices are performed for (the obtainment of) one (special) desire, (but) the agnistoma for (the obtainment of) all ¹. 1 Cp. a quotation in the Comm. of Sayana: ukthyena pasukamo yajeta rodasina viryakamo yajeta vajapeyenadhipatyakamo yajeta, and Ap. XIV. 1. 2.

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 last laud, the yajnayajniyastotra, is agneya and thus also the last recitation the agnimaruta Sastra. ask. ' 6. Why is the jyotistoma called thus' they (the theologians) When it is chanted through to the end, it becomes (equal to) the viraj ¹ (and) the viraj is the light (jyotis) of the metres. 1 The viraj is a metre of ten syllables (dasaksara vai virut, Sat. br. I. 1. 1. 22) and all the stotriya verses of the whole jyotistoma are 190 m 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, ep. Kaus, br. XV. 5: virad va agnistomo, navatisatam stotriyuh sampadyante and Jaim. br. 1. 235: etad dha vai paramam vacah krantam yad dasety, etavad dha paramam vuk cakrame: tad yat parumam vacah krantam tat sarvam apnavaniti ; .. sa va eraitasam eva navatisatasya stotriyanam prasamsa, navatisatam hy evarco `gnistomah samstutah stotriya bhavanti ; cp. also TS. VII. 1. 1: 'Light is generative; the light of the Gods is Agni; the light of the metres is the vitaj, (the light) of the Word (is) the viruj; 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. 7. A light among his equals becomes he who knows this ¹. 1 A light, as phaos=soteria. 8. The agnistoma, indeed, is the chief sacrifice ¹. 1 Or the sacrifice of the chief (God) viz. Prajapati, cp. TS. VII. 1. 1. 3-4 : ⚫ therefore they say: 'it is the chief sacrifice'. Prajapati is the chief, for he sacrificed with it at the beginning.' 9. Prajapati created the beings; these did not yield him the supremacy; he saw that agnistoma and practised it. Thereupon the beings yielded him the supremacy. 10. Him his equals yield the supremacy, who knows this.

VI. 3. 3.-VI. 3. 13. 103 11. Now, as regards the saying: to the gayatri belongs the morning-service, to the tristubh the midday-service, to the jagati the afternoon-service,¹ where, then, (does) the fourth metre, the anustubh, (come in) ? ' 1 This statement is found often e.g. TS. II. 2. 9. 5-6. Sat. br. IV. 2. 5. 20.-Strictly spoken, only the pratahsavana is chanted on verses in gayatri metre; the madhyandina savana ends with a tristubh and the trtiya savana with a jagati, cp. Introduction to the edition of Arseyakalpa, 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 gayatri, the midday service in tristubh, the afternoon service in jagati. The morning service results by itself wholly in the gayatri.-Four metres (convey) the midday service: the gayatri, the brhati, the kakubh and the tristubh. Of this kakubh of 28 syllables he puts 20 syllables on the gayatri and so this (gayatri) becomes a tristubh (of 44 syllables); the remaining 8 (syllables of the gayatri) he puts on the brhati (of 36 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 syllablos); this becomes an anustubh of 32 syllables; the anustubh is anustubh; this (anustubh) he divides in two equal parts and the 16 syllables (obtained in this manner) he 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+16): four too many for a jagati ; (these) are the four-footed animals, or the teats: the milking of the 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 madunam, abhi su nah sakhinam and avita jaritrnam; the yajnayajniya verses are short of one syllable in the pada uta trata tanunam. 12. Along with the suppression of the metres the Sacrificer is suppressed 1. 1 And therefore the anustubh also ought to come in. 13. The gayatri has eight syllables, the him-sound is the ninth; the tristubh has eleven syllables, and the jagati twelve: by means of the metres he reaches the anustubh ¹, in order that the Sacrificer may not be suppressed. 1 Of 32 syllables: 8+1+11+12=32.

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) 2. 1 The Petersburgh Dict. takes sarvatrapi 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 Jaim. 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 11, the jagati of 12 syllables, the word ' voice' (vak) is the nidhana of the yajnauajniua; 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 intermediate region, in yonder world. He who knows the anustubh to share in all, shares in all that is good'. Probably we have here the compound apibhavati; from this api a quasi substantive is derived. 15. When the nobles undertake a journey, they yoke the strongest 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 (i.e. applies), in order to reach the world of heaven. 16. It (viz. the agnistoma-jyotistoma) is a catustoma¹; the catustoma, forsooth, is a support 2: in order to gain a support (it is practised). 1 Comprising the (first) four stomas: trivrt, pancadasa, saptadasa and ekavimsa. 2 Because of the number four (four feet of the animals). VI. 4. (The specialfunctions of the Udgatr: theerection 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 2 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 3.

VI. 3. 14.-vi. 4. 7. 105 1 · Udumbara (ficus glomerata) is urj', a common equation in the Brahmanas, see VI. 4. 11 and Sat. br. III. 2. 1. 33, VI. 6. 3. 3: tasmat sa sarvardrah sarvada kairi, further cp. TBr. I. 1. 3. 10: *deva va urjam vyabhajanta; tata udumbara udatisthat. 2 The erection of the pillar is first act for which the Udgatr is required, see note 2 on the next §. 3 Tho Udgatr not being 'chosen for the office, as are the other priests (ep. C. H. § 141. b); vrnate 'nyan rtvijo nodgata (ram), Jaim. br. I. 70. 2. He raises it (with the formula): 'Let Dyutana ¹, the son of the Maruts, raise thee; prop the sky! fill the air! make the earth firm '2. 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 nearing the devayajana from the west side); (he should thereupon enter the sacrificial ground at the north side between utkara and catvala). Having entered (the sadas) between the two holes destined for the doorposts of the sadas, he should betake himself before (i.e. to the east 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 it¹ with (the formula) : 1 'I set thee in the seat of Ayu, in the shadow of the Favouring one 2, in the heart of the ocean' 2. 1 Cp. Laty. 1. c. 4, Drahy. 1. c. 4. 2 i.e., 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 2; the ocean, forsooth, is the Voice, the eye¹ of the ocean is the Mind; to these two he thereby brings salutation. 1 caksuse, caksus, although Laty., Drahy, and Jaim. srs. have caksase.

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. 1 May not Yunarvan ¹ 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 yonorvan, Jaim. ers. yonorva. Sayana: yunardharcah purusah yunarti prapnotiti yunarva.--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 priestly function, is not deprived of the sa 1/4an, 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' 1 (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 iti seems to be missing in the text. The viniyoga as under § 7. 12. Therefore, where this (pillar) becomes worn out, 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 not be worn out and the Sacrificer and his children and cattle will not suffer from hunger posuka ha tvai bhavanti, Jaim. br. I. 71. 1 13. The food of the Gods is the saman ¹; in the saman (i.e.), in the food he thereby puts strength for the Gods and he himself. resting on strength 2, thereby distributes strength to his progeny. 1 Cp. Samavidh. br. I. 1. 2: sa (prajupatih) va idam visvam bhutam asrjata, tasya samopajivanam pruyacchat. 2 urji sritah; in the Jaim br. I. 71 and in the Sutras of Laty, and Drahy, the question is moved, whether the Udgatr must lean against the pillar, or not: upasprsya3 m nopasprsya3 m iti mimamsante. The conclusion of the Jaim. br. is: upaspreya na svasprstenaivodgeyam; perhaps we must restore upasprsya svuspr°: '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 Udgatr; he thereby endows the northern quarter with strength. Sitting with his face directed to west¹ 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 2; 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 Sutrakaras 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. I. 11. 9-21, Drahy. III. 3. 28, cp. C.F. § 134. d. 2 See e.g. Sankh. I. 1. 13, Baudh. II. 2: 35. 18: pranmukhah..daivani karmani 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 1 (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 viparyavrtya disah. VI. 5. (Continuation: the placing of the dronakalasa, 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 head¹; that became the dronakalasa 2, therein the Gods took their soma-draughts. This woe, forsooth, he overlived by his life-time ³. 1 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 read perhaps mastakah 'skull '), 2 Cp. Sat. br. IV. 4. 3. 4: vrtro vai soma asit, tam yatra deva aghnams tasya murdhodvavarta, sa dronakalaso 'bhavat. 3 ? ayusartim atyajivat.

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 Prajapati art thou, the overliving vessel art thou, here I push myself forward in order to obtain glory and spiritual lustre'¹. 1 See 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 ¹. 1 The dronakalasa is actually made of wood: vanaspatibhyo hy enam adhi kurvanti, Jaim. br. I. 73 5. As to why he says: of Brhaspati art thou', he thereby appoints 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 ¹, the dronakalasa that is the vessel of the Gods ². 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. 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 vessel¹: he obtains the vessel of the Gods and is not deprived of that of men. 1 Viz. ' he should not have doubts as to admitting him to the vessel.' Sayana takes patra in the later sense of a fit or worthy person', but op. Maitr. S. IV. 5. 5: 70. 11 (and Kath. XXVII. 2, 139. 15, where patre na instead of patrena is to be read): iyam vai devapatram, tad ya evam veda pra vasiyasah patram apnoti, brahmanam tu patre na mimamseta yah patriya eva syat.-Weber, Indische Studien, Vol. X, page 47, takes patra as * (common) meal." 10. 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.

They said VI. 5. 2.-vi. 5. 14. 109 what unclean substance man may throw into us, therewith 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; the Gods claimed her back, but they did not restore her; they cursed them: 'by means of your own handle¹ (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.e of the axe to which a handle of wood is fixed. 13. The trees distributed her, (i.e.) the Voice, over four different objects: the drum, the lute, the axle, the reed-pipe¹. Therefore this Voice of the trees (in the wooden instruments) is the loudest and most lovely; for it was the Voice of the Gods 2. 1 Thus according to Rudradatta on Ap. V. 8. 2: tunavo vamsah; according to Sayana, on the contrary, it means: dhanuci gune in the bow-string'. . 2 Cp. TS. VI 1. 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. III. 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. XXIII, 4: 79. 9-11. 14. Beneath the axle (of the Soma-cart) they push the dronakalasa 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. 6 + 1 The Soma 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' (Panc. br. 1. 2. 4) and push it forward (underneath the axle, so that it comes to stand on the pressing stones which lay before the axle). In his left hand the Udgatr should take the fringed filtering cloth. If they should touch the axle (with the dronakalasa, whilst pushing it forward), they should push it forward anew. Between the axle and the viskambha, i.e., the pole (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 viskambha) be united (so that there is no room left), then (they should push it forward) above (the axle and the viskambha)', Laty. I 9. 20-24 Drahy. III, 1. 18-23.

15. (At the sacrifice of one) of whom he wishes 'may I make his sacrifice demoniac (i.e., 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 to what they (the theologians) say: '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 near¹ the dronakalasa, thereby the Chanters are elected. 1 upasidanti: prohanti, Sayana but cp. the next §§. The verb upasidanti is probably used here to denote all the acts with the dronakalusa which begin with their seating themselves turned to the 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. i 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'. 1 During the chanting they are orientated differently (VI. 4 14), but by pushing the dronakalasa to the east, they also come, so to say, in the 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 hames¹ 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. 1 Read srmye instead of samya.

☐ vi. 5. 15.-vi. 6. 5 VI. 6. (Continuation.) 111 1. Having laid together the pressing stones, they shove on them the dronakalasa. The pressing stones are the peasantry¹, soma is the food, the dronakalasa is the nobility 2. By shoving the dronakalasa on the pressing stones, they raise the nobility over the peasantry (i.e. they make the peasantry, the people, the Vaisyas, subject to the Baron, the Ksatriya). 1 Simply because they also are a plurality. 2 rastram is equivalent to ksatram, cp. Ait. br. VII. 22. 6: kratram hi rastram and cp. the often occurring phrase (e.g. T. S. III. 4. 8. 1) rustram bhavati 'he obtains the reign over his subjects.' With our passage cp. Sat. 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 2 I 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 amuryayanam, see Laty. I. 10. 11, and annadyan niruhami instead of annadyam niº. 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 below¹ and lay on it the upamsusavana 2 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 ³.

112 THE BRAHMANA 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.H. $127 c. $ - 3 For the different practices mentioned VI. 6. 1 -5 cp. Laty. I. 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 in the Brahmana VII. 2, 3: vimukhan, sammukhan), the first in the south-east; having touched them they should mutter (the formula) 'ye children of Marut' (Panc. br. 1. 2. 5). (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 Dhanamjayya 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 dronakalasa (on the stones) either from the west (to the east) or from the south (to the north), with (the formula: here I (push) this (Sacrificei)* (Panc. br. 1. 2. 6). The word (this) Sacrificer' they should everywhere bring in in accordance with the facts (i.e. if the Soma-feast is a sattra, the word should be put in the plural). Should this act (of putting the dronakalasa on the stones) be performed by another, then they should mutter the two mantras (Pane br. 1. 2. 5 and 6) after (the act has been performed).' In no other of the ritual texts known to us, the putting of the dronakalasa on the stones is executed by any other than the Chanters; the gravnam sammukhakaranam, on the contrary, is, according to the Adhvaryusutras, done by the Adhvaryus (see e.g. Ap. XII. 12. 11, Baudh. VII. 6: 208. 11). This ritual regards the observances which are undertaken in view of certain wishes (Pane. br. VI. 6. 2. 5), except the precepts given in the Brahmana (i.e. all that is said in the Sutra 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 (Panc. br. VI. 6. 2). Here the order is to be reversed (ie the 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 dronakalasa) on (them); moreover, he should with (the formula): 'here I (shove away) so and so' (P. Br. 1. c.) shove away the dronakalasa to the south-west (i.e. the region of Nirrti, Destruction'). The formulas for the enemy and friend (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 amusyam visy amusminn annadye 'dhyahami,

VI. 6. 6.-VI. 6. 8. 113 should run, e.g., thus: idam aham yudhisthiram bhuratam kuntyah putram bhimarjunadirupayam visi kuruksetrarajyarupe 'nnadye 'dhyuhumi). There is a fifth pressing stone, called upamsusavana; this he should put upon the dronakalasa, 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's, recorded in the Brahmana VI. 6. 2-5, exc. 4) he should, according to Gautama, perform the normal one; this one only (i.e. only the kumya), according to Dhamamjayya; according to Sandilya he should perform the kamya at the end of the prathas (i.e, at the end of the prstha lauds, at the close of the midday service). having lett (the sadas) by the eastern door.' 6. He, forsooth, who knows the divine purifiers, becomes purified (and) able to sacrifice. The divine purifiers, now, are the metres, by means of them they purify the dronakalasa. C 7. Let the Vasus purify thee' with the gayatri-metre, let the Rudras purify thee with the tristubh-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 sammrjantu instead of punantu ; the formulas of the Jaim. br. are more in accord with P.Br. 1. 2. 7; vasavas tva sammrjantu guyatrena chandasu, etc. (Jaim. br. I. 8: and srs. 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, Drahy. III. 2. 22-26: With the strainer (pavitra) he should wipe the dronakalasa off, the bottom with (the formula) : 'Let the Vasus,' the middle part with: 'Let the Rudras', the mouth (or upper part) with 'Let the Adityas According to Dhanamjayya he should with each of these three (formulas) 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-service), according to Sandilya with all (the three) at each service, according to some with all (the three) the bottom, the middle and the upper part or (in reversed 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 resorted to Atri; Atri repelled its darkness by the bhasa¹. The part of the darkness he first repelled became a black sheep, what (he repelled) the second time (became) a silvery (sheep), what (he repelled) the third time (became) a reddish one, and with what (arrow) 2 he set free its original appearance (colour), that was a white sheep ³. 1 bhusena; probably here also (as below, XIV. 11. 14) the saman grame. geyagana XIII. 1. 5 is meant, although Sayana does not say it. After all, 8

f 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 krsna avir instead of krsna avir. The three kinds of sheep in the Jaim. br. are krsna, dhumra and phalguna. 2 The fem, yaya is somewhat doubtful; I suppose that isuna is to be supplied. 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) TSII. 1. 2. 2, Maitr. S. II. 5. 2: 48. 11, Kath. II. 13: 175. l. In these texts the fourth time an avir vasa springs from that which the Gods had cut forth from the sun's adhyasthut ('upper bone', 'cranium' ?). 9. Therefore the strainer is white (sukla) 1, the soma is clear (sukra) 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. 1 10. (At a sacrifice) of one whom he (the Chanter) hates, he should make the two strainers (pavitra) ¹ (partly) of those 2 colours; with a bad lot, with darkness he smites him, for darkness is black. (At a sacrifice) of one who is dear to him, he should make it purely white 3; gold, forsooth, is light, he (thereby) brings light unto him. 1 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 preceding §. 3 usaktisukla cp. asaktipanam Sat. br. (Kanviya) I. 3. 1. 9, asaktisatyam asaktyanrtam, Sat. br. IX. 5. 1. 17, which words perhaps are also compounds. In the Kanviya recension of Sat. br. (IV. 6. 1. 7) asaktayah answers to kevalyah of the Madhy. recension. On the whole cp. Jaim. br. 1. 81 : su yam kamayeta papiyan syad iti krsnam asya pavitre 'pyasyet. 11. Therefore they seek the Atreya by means of gold 1; for Atri had set free its (the sun's) light 2. 1 Cp. C. H. § 191. c, Jaim. br. I. 80: tad etad atrihiranyam hriyate, satamanam ha sma pura hriyate, 'thaitarhi yavad eva kiyac ca dadati, Maitr. S. IV. 8. 3: 11. 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 abhyatrnat belongs to § 11.

VI. 6. 9.-VI. 6. 17. 115 12. They spread out the strainer 1; 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 2. 1 They spread the strainer over the dronakalasa, cp. C. H. § 130 and Laty. I. 10. 20, Drahy. III. 2. 27-28: 'having shaken the strainer they should spread it out with its fringed part to the north (udicinadasam also Jaim. br. I. 81) and its central part (where the white wool is fixed) below, with (the verse, cp. Panc. br. I. 'thy strainer'; with the three verses (beginning with the words 'thy strainer') according to some.' These eke do not refer to Panc. br. I. 2. 8 but to SV. Il. 225-227=RS. IX. 83. 1-3. The Jaiminiyas use either the tristich (Jaim. br. I. 81 and Jaim. srs. 9: 11. 7) or one of the three verses, each for the obtainment of a different wish. 2. 8) : 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. breath. Him who does not spread out (the strainer) 1, they cut off from 1 i.e. probably who does not stretch firmly his part of the strainer in holding it over the dronakalasa, but holds it loosely, unstably.' 15. He should say to him: 'shivering (by fever) will thou die'; he will die shivering. E 16. With (the formula): Let the clear Goddess Prayer go forward from us, as a chariot well carpentered and swift'¹ the Udgatr addresses the stream (of Soma running through the strainer into the dronakalasa). 1 Panc br. I. 2. 9. a. 17. 6 For my long life become thou strained, for my glory become thou strained; of earth and sky the origin 1 they know; let hear the Waters that flow down. Sing thou, o Soma, here as Chanter,' he says, 'on my behalf, for glory and spiritual lustre '2. 1 See note 1 on Panc br. I. 2. 9. 2 These last words differ from I. 2. 9, but they may be intended as a kind of explanation of uyure and varcase, and originally the yajus may have ended after udguya.-For the act described in these two §§ cp. C. H. § 131 (page 161, 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 (l. 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 Sacrificer, the king,' or

'for the reign of King Soma.' He should (rather) say only 'of Soma,' 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. VI. 7. ☐ (Continuation.) 1. Brhaspati exercised the function of Udgatr (at the sacrifices) of the Gods; him the ogres sought to slay, but he had 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, svaha!' 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 sadasyam urtim archati, an expression not occurring elsewhere, as far as I see, and unexplained by Sayana. 5. The Voice went away from the Gods; the Gods addressed her; she answered: 'I am shareless; let me have a share.' 'Who could make a share for thee?' The Chanters she said. It are the Chanters who 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! O Goddess Voice, what from thine (voice) is most sweet, therein place me. To Sarasvati svaha!' { 1 On this and the preceding §§ (Panc. br. I. 3. 2 and 1) cp. C. H. 134. c. page 170 and Laty. I. 11. 9, Drahy, III. 3. 17: After 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. (At the sacrifice) of one whom he hates. he should, whilst offering 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. (Theout-of-doors-kaud.) 9. They move¹ 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 East, Vol. XVI, page 299 and cp. C. H. § 134. c., Laty. I. 11. 16-17, Drahy. III. 3. 25, 20. 10. Somewhat stooping they move, for up-stream from here (from the earth), as it were, is the world of heaven ¹, stealing along 2, 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. XII. 17. 3-4. stealing along, as it were, licking (their mouths), as it were, bending their heads, as it were, they move; for the sacrifice is as a deor.' The sentence pratikalam iva hitah svargo lokah occurs exactly so also T.S. VII. 5, 7. 4, Kath. XXXIII. 7: 33. 9; Jaim. br. 1. 35; pratikula (n. b. not "kulam) iva va itah svargo lokah.-pratikula litt up-stream,' the journey to heaven being an ascension: when one goes up-stream he ascends along the bank. 6 2 i.e. not making any noise with their feet.' 11. They restrain their speech 1; 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 other¹; five-fold is the sacrifice 2; as much as is the sacrifice, that they (thereby) connect together ³, 1 The three Chanters preceded by the Adhvaryu and followed by the Brahman, ep. C. H. § 134. c, Laty. I. 11. 2-6, Drahy. III. 3. 11-13.

2 Cp. Sat br. IV. 2. 5. 4.-The fivefoldness of sacrifice is proved, according to Sayana, by the following passage of the Taitt. samh. (VI. 5. 11. 4): The number five is reached neither by the verse, nor by the formula; what, then, is the fivefoldness of sacrifice? the dhanas, the karambha, the parivapa, the purodasa and the payasya (cp. C. H. § 121), thereby the number five is reached, this is the fivefoldness of sacrifice.' Sayana on IX. 5. 11. explains: the three services, the avabhr. tha and the anubandhya-cow', or 'the five: 'dhanah, karambha, payasyu, parivapa, purodaca'. 3 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 2 is to be chosen again. He thereby restores the severed head 1 A cow' Sayana, 2 sa eva, the Prastotr. I do not comprehend Sayana who says: sa eva brahma vartavyah. 14. If the Udgatr is severed, the Sacrificer 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). 15. If the Pratihartr is severed, the Sacrificer is deprived of his cattle; the Pratiharty, 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. 1 With the last three §§ cp. the rules of Ap. XIV. 20. 3-6, Katy. XXV. 11. 7-9, which these two authors have apparently taken from our Brahmana. Cp. also Upagranthasutra I. 6 and Atharvapriyascittasutra IV. 5: bahispavamanam cet sarpatam prastota vicchidyeta, brahmane varam dattva tatas tam eva punar vrniyad; yad udgata vicchidyeta, sarvavedasadaksinena yajnena yajetaivam sarvesam vicchinnanam sarpatam ekaikasmin kuryat. 16. The Adhvaryu bears the prastara (bunch of grass) ¹. 1 Cp. C. H. § 134.c (note 13). 17. The bunch of grass is the Sacrificer¹; he thereby bears the Sacrificer to the world of heaven ². 1 A common equation, see e.g. Sat. br. I. 8. 3. 11.

VI. 7. 13.-vi. 7. 24. 119 2 The moving to the bahispavamana is equal to an ascension to heaven, <1. 1 The prastara bunch usually is laid down on the vodi (Sat. br. 1. 3. 3. 3) and on it afterwards the havis (the ajya or purodasa) is deposited (see e.g. Sat. br. I. 3. 4. 14). 22. But (in doing so) he holds the Sacrificer away from the world of heaven ¹. 1 The prastara bunch, being the Sacrificer, 19, by this act, lowered and put down on the ground, the earth. 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. 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, HI. 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, Prasastr?" 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' (Panc. br. I. 3. 5). 66 24. They chant the out-of-doors-laud having looked towards the catvala. Here, forsooth, yonder sun was (once) (placed); by means

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. III. 3. 27; by the Jaiminiyas the looking 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. IV. 2. 5. 9: atra 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 beginning of whose sacrifice they put the viraj¹in.' 1 The metre of ten syllables, cp. § 3. 2. They chant nine (verses), the him-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 airs¹; they make. thrive his vital airs; the him-sound is the tenth; therefore the navel, being unpierced, is the tenth of the vital airs 2. 1 Thus also Sat. br. I. 5. 2. 5; ep. note 1 on VI. 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: prananam 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 1; these they thereby strain, the vital airs of these they let loose 2. 1 Viz., the grahas which precede the out-of-doors-laud. 2 What is the exact purport of these last words? 5. The him-sound is Prajapati¹, the (verses) of the out-of-doorslaud are women ¹. By holding, after the sound him has been made, the

VI. 8. 1.-vi. 8. 11. 121 prastava, he effectuates a copulation even at the beginning of his (the Sacrificer's) sacrifice, in order that he (the Sacrificer) may procreate. 1 The word hinkara being of masculine, the word reah 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 'yo ke d' stoma 7. The him-sound is the sap of the samans; by holding, after the sound him has been made, the prastava, he begins the chant after moistening ¹ these (viz, the verses of the out-of-doors-laud) with sap. 1 abhyudya, Sayana: abhivandanam krtva! It is certainly the gerund of abhyunatti. 8. With regard to the wild animals they chant this out-of-doorslaud; they chant verses of one form¹; therefore the wild animals are of one colour. 1 They are 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 returning, without any repetition) Therefore (the cattle) begets thitherward¹ 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: samyanco bhutva dvipada retah sincanti, Ait. br. II. 38. 5. 2 Viz. to the meadow, cp. TS.V. 2. 5. 4: tasmat parancah pasavo vitisthante pratyanca uvartante. 10. On the open¹ they chant; therefore the wild animals 2 live on the open 8. 1 On a not enclosed spot, in contrast to the other lauds, which are all held in the (enclosed) sadas. 2 With regard to which (see § 8) the bahispavamana is held. 3 Litt. are not enclosed." 11. Out of doors they perform the laud, in-doors¹ they perform the subsequent recitation 2; therefore they consume the (wild animals. the game) that have been brought to the village ³. 1 Within the sadas. 2 The Hotr and his assistants recite their sastras within the sadas. 3 After the sastra the rests of the Soma-cups are consumed within the sadas.

12. In view of the domestic animals, forsooth, they chant the ajyas¹; they chant verses of various forms 2; therefore the domestic animals are of various forms (colours). 1 The ajyalauds, ep. VII 2. 6. 2 As they are addressed to different deities (Agni, Mitra-varuna, Indra, Indragni). 13. They chant (them, viz. the ajyalauds) constantly returning 1; therefore the cows, having gone forth to freely roam about (on the meadows) 2, 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 VII. 2. 6 end. 2 For pretvan ep. Acta Orientalia Vol. V, page 252. 14. On an enclosed (space) they chant (them i.e. the afyas); therefore the domestic animals live on an enclosed space. 1 Within the sadas: ajyany antahsadasam stuvanti, Jaim. br. I. 106. 15. In view of yonder world they chant the (verses of the) out-ofdoors laud; once only for these is made the him-sound and they are thitherward directed (not repeated), for yonder world is once and for all away from here ¹. 1 There is no return from yonder world: once and for all they depart from hence thither (unde nefas redire quemquam !) cp. the well-known phrase: sakrt parancah 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. 1 The creatures procreate themselves constantly. S 17 Thitherward directed are the vital airs of those' 1, 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' 2, 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 ¹: the rathantara is the earth 2; he thereby retains a firm support on the earth. 1 Cp. Laty, I. 12. 10-11, Drahy. III 4. 24-25: 'the last verse, which has the peculiarities of the rathantara, dismisses not its him-sound (i.e. instead of hum a, the pratihara of the bahispavamanastotra, ep. C.H. § 14, note 36, only hum 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 consulted by me (see C. H. § 134 g, page 179) take no notice of this peculiarity. The peculiarities to be observed 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. Sat. 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'¹ he should take as opening one for one who is desirous of a village 2. 1 SV. II. 1-3=RS. IX. 11. 1-3. 2.e. of the supremacy over the inhabitants of his village. 2. 6 " 1 The men are the village belonging to the Gods, he (thereby) drives unto (upa) him a village ². 1 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'¹ he should take as opening one for one who is desirous of offspring. 1 SV. II. 685-687=RS. IX. 61. 13-15. 5. The offspring is 'unto' (upa); this by the word 'born' he produces ¹. 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 vistuti, from

the Hotr pretha (stotra) onward, is the middleless seventeenfold stoma (Panc. br. II. 10 and cp. especially II. 10. 3); the rest is similar to the Jyotistoma. 6, 7 a. (The tristich beginning) 'Be thou clarified for the weal of our cow '1 he should take as opening one in a year in which the Great God 2 slays his cattle. 1 SV. II. 3, 2, 1=RS. IX. 11. 3, 2, 1 see note on § 9. 2 Rudra. 7 b. By (the words): 'be thou clarified for the weal 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(s). 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 uncultivated as well as the kind that ripens cultivated ¹. 1 On §§ 6-9 cp. Ksudrasutra (I. 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, Panc. 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"¹ he should take as opening one for one whom he wishes to become excellent among his equals. 1 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 ¹ to excellency 2. 1 Read: sriyam evasmin dadhati. 2 On §§ 10-12 cp. Ksudrasutra (I. 1, 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 prstha (laud) is the brhat; the Brahman's prstha (laud) is the syaita; on the usnih-part (in the arbhavapavamana laud) is chanted the srudhya; the rest is similar to the jyotistoma."

VI. 9. 6.-VI. 9. 20. f 125 13. (The tristich beginning), these Soma-drops have effused'' he should take as opening one for a plurality (of Sacrificers) ². 1 SV. II. 180-182=RS. IX. 62. 1-3. 2 Cp. note 3 on § 23 and Jaim. br. 1. 94: bahunam samyajamananam. " 14. By (the word) these' he addresses them all; for (their) welfare', (their) prosperity. 6 1 Read rddhyai instead of rddhai. 15. By (the word) 'these' Prajapati created the Gods; by (the words) 'have effused' (asrgram) he created (aspjata) men, by (the word) '1 the Soma-drops', the Fathers; by (the words) through the strainer'³ , Soma-draughts; by (the word) swift', the laud; by (the word) 'all', the recitation; by (the words) 'unto riches', the other creatures 2. 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 prosperity¹; for stationary is this word 2. 1 Read sarvam v rddhim ardhnuvant sthi°. 2 The purport of these two §§ is not clear to me. 18. In that (he said): 'have effused', therefore men are created ¹ 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. 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. 1 Being only perceptible by the mind, not by the eye. The equation mana iva pitarah being comprehensible, it is not intelligible how the indavah can be compared to manas. Sayana quotes from Chand. up. (VI. 5. 4): annamayam hi saumya manah, but here saumya is a vocative and has no relation to manah.

21. The prosperity enjoyed by those creatures after they were created, falls to the share of those for whom he (the Udgatr), thus knowing, takes this (tristich) as opening one. 22. The metres, forsooth, fetched the Soma; the Gandharva 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-ofdoors-laud, verily, the Sacrificer comes into existence; in that he chants (as prastava) the words: 'These Soma-drops have effused', he announces to the Deities the sacrifice that has come into existence ¹. 1 Just as Visnu announced to the Deities that he had found out the Soma in the water. On the myth of the stolen Soma ep. Levi, la doctrine du sacrifice dans les Brahmanas, page 32, and below, VIII. 4. 1. 23. Deprived of prosperity and not conducive to cattle, verily, is the morning service, for it is devoid of ida ¹; by saying: 'the ida for us uninterruptedly '2 he makes the morning service provided with ida and with cattle ³. 1 In the chants of the morning service the finale is not, as mostly otherwise, ida (but a). Note the well-known equation ida vai pasavah. 2 Third pada of the last verse in the same stotriyatrca (cp. VI. 9. 13). ³ To §§ 13-23 refers the Ksudrasutra (I. 1, nº. 5): for a plurality of Sacrificers (^e, in a sattra) who are not friendly disposed to each other, the stotriya (tristich of the out-of-doors-laud) is: 'these Soma drops are effused'; the virtuti for the prathastotra is the saptasthuta belonging to the seventeenfold one (Panc. br. II. 9, especially § 3); the rest is similar to the jyotistoma.' 24. (The tristich beginning): 'By fiercely brilliant lustro '1 he should take as opening one for a joined group (of Sacrificers) 2. 1 SV. II. 4-6=RS. IX. 64. 28-30. 2 See note 1 on § 26. 9 25. (The words): by fiercely brilliant lustre' represent the gayatri¹ ; (the words) by loudly sounding' (represent) the tristubh 23 (the word) 'voice' (represents) the anustubh 3; (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 5. 1 For the gayatri is splendour and spiritual lustre, it is said in the holy script (Ait. br. I. 5. 2). 2 A pun on the root stubh in pari a to bhayantya and tri stubh. 3 I have rendered krpa by ' voice' in accordance with Sayana krpeti vannama, and vag ghy anustup (Sat. br. III. 1. 4. 2.). * The point of agreement between the jagati and the pada somah sukra gavasirah is, according to Sayana, that both: the word jagati and the word gavasirah 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 courage and strength 1. < 1 To § 24-26 refers the Ksudrasutra (I. 1, no. 6): 'for a plurality of Sacrificers, 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 vistuti for the prstha-laud is the saptasthita belonging to the seventeenfold stoma; the rest is similar to the jyotistoma.' VI. 10. (The verses of the out-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=RS. IX. 66. 19-21. Unclean, as it were, are the diksitas amongst whom one dies; in that the opening (tristich) is addressed to Agni pavamana, Agni drives away from them the heat (the defilement) and the wind (or Soma pavamana) purifies them 1. 1 Cp XVI. 5. 9, 10. 1 3. In saying the lives' he puts life ¹ into them who are living 2. 1 Viz. the normal lease 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 Ksudrasutra (I. 1, No. 7 ) : • when a diksita has died, the opening (tristich) is: 0 Agni, thou purifyest the lives' except on the days at which a transposition (of metres:

stotras and sastras) 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 gayatri-metre is the opening one, is to be taken as opening one, with the exception of the udayaniya atiratra; the rest is similar to that (day) 4. (The tristich beginning): For us, o Mitra and Varuna'¹ he should take as opening one for one suffering from a lingering disease. 1 SV. II. 13-15=RS. 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 inbreathing out and inbreathing he (thereby) puts into him ². 1 Cp. Sat. br. VIII. 4. 2. 6: prano vai mitro 'pano varunah. 6 6 (In the 2 To §§ 4, 5 refers Ksudrasutra (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' (II. 7-9=RS. 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' (II. 13), be clarified as the foremost of speech' (II. 125), 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 II. 140-142) and the last two the rathantara ones, midday-service) on being clarified by the stream' (II. 25-26) are chanted the raurava, the yaudhajaya and the dairghasravasa (or instead of this last the udvat prajapatya); these are ekarcas; the rathantara on three (verses) (II. 25-26); the brhat is the Hotr's prsthalaud, the traisoka the pratha-laud of the Brahmanacchamsin, and the kaleya is chanted on they all have magnified Indra' (II. 177-179). On entice the withdrawing' (II. 111=RS. IX. 19. 6) the sapha (is chanted), the srudhya 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 punanah soma dharaya). The vistuti is the brahmayataniya of the seventeenfold stoma (Panc. br. II. 8. 2) for the Hotr's prsthalaud, and the ascending one belonging to the twenty-one-fold (Panc. II. 1) for the agnistoma chant. The rest is similar to the jyotistoma.' f 6. (The tristich beginning): Driving away the enemies thou art strained, away, o Soma, the envious' ¹ he should take as opening one for one who is calumniated falsely. 1 SV. II. 563-565=RS. IX. 61. 25-27. The verse is quoted here by a longer pratika 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 1 (of the false imputation) and fit for (taking part at) the sacrifice, to Indra's agreed place 2. 1 Note the pun 'putam' with reference to pavase of the verse. $ 2 To §§ 6-8 refers the Ksudrasutra (I. 2, No. 9): 'for one who is calumniated falsely the stotriya-tristich is driving away the enemies thou art strained'; on the verses of the naudhasa is chanted as prstha-laud for the Brahmanacchamsin the suddhasuddhiya which has a pada for nidhana; the vistuti for the agnistomachant is the 'lamp' belonging to the twenty-one-fold stoma (Panc. br. II. 17, see especially § 4). The rest is similar to the jyotistoma.' 9 (The tristich beginning): Be thou, a bull, strained by the he should take as opening one for a noble. The noble, forsooth, is a bull; he (thereby) makes him a bull. stream 1 SV. II. 153-155-RS. IX. 65. 10-12. 10. By (the words): and jovial to (Indra) accompanied by the Maruts', the Maruts being the peasantry 1 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 afterwards¹ encompasses for him the peasantry; the peasantry does not desert him 2. 1 parastat the text, purastat Sayana. 2 To §§ 9-11 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 pratha-laud of the Brahmanacchamsin is the vrsan-saman chanted on the verses of the Syaita, the e ka 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'1 he should take as opening one for one who desires may I fare well in the foreign country ³ 2. 1 SV. II. 128-130=RS. 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

13. By (the words), 'make us honoured among men he will fare well in the foreign country 1. 1 To §§ 12, 13 refers the Ksudrasutra (I. 2, No. 11): 'for one who desires to fare well in a foreign country, the (opening) stotriya (tristich) is 'be thou, a bull, o Soma, strained after being pressed'. The rest is similar to (the ritual of) one who is desirous of excellency', cp. note 2 on § 11. 1 14. (The tristich beginning): 'You both are Lords of light' ¹ he should take as opening one for two (Sacrificers); he (thereby) causes. them to participate equally in the sacrifice: he bestows 2 upon both of them the glory of the sacrifice ³. 1 SV. II. 3 51, 350, 349=RS. IX. 19. 2, 3, 1. (svahpati SV., svarpati RS). 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 §§ 13, 14 refers the Ksudrasutra (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 dairghasravasa (or udvat prajapatya) as ekarcas; on these (verses) the first asvinor vrata; on 'by fore conquest, from your (Soma) plant' (II. .7-49), the syavasva, the andhigava, the audala, as ekarcas; on three (verses) the last aevinor vrata. The rest is similar to the jyotistoma.' 15. (The tristich beginning): The streams have flowed forward '1 he should take as opening one for one who is desirous of rain. 1 SV. II. 1115-1117=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. 1 To §§ 15-18 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. l. 1. 131 on 'being clarified by the stream, o Soma' (are chanted) the raurava, yaudhajaya and dairghasravasa (or udvat prajapatya) as ekarcas; on (all the) three (verses), the first apam vrata; on the verses of the naudhasa as prstha-laud of the Brahmanacchansin, the saubhara with his as nidhana (cp. below, VIII. 8. 19); on 'by fore-conquest, from your (Soma) plant', the syavasva, 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'¹ 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 2. 1 SV. II. 786-788=RS. IX. 19. 2-4. 2 To this § refers the Ksudrasutra (I. 3, No. 14): 'for one who desires alien cows, the (opening) stotriya (tristich) is: 'become thou strained by this stream, by which alien cows may come hither'; on 'being strained, o Soma, by the stream ' (are chanted) the raurava, the yaudhajaya and the dairghasravasa (or udvat prajapatya) as ekareas; on (all) three, the first gavam vrata; on the verses: ' verily thou shalt extol' (SV. I. 247=II. 1073-1074=RS. I. 84. 19-20), the traikakubha is chanted as prstha-laud for the Brahmanacchamsin; on 'by the most sweet, most intoxicating' (SV. II. 39-41=RS. IX. 1. 1-3), the gayatra, the samhita and the satrasahiya as ekarcas; on (all) three the last gavam vrata. The rest is similar to the jyotistoma.'