Chapter 11 - Prishthya (six-day period of the twelve-day rite) (continued)

(Prsthya six-day period of the twelve-day rite.) (First day.) (Out-of-doors-laud.) 6 ' 1. For the days of a sacrificial session the laud is yoked ('begun ') by means of verses containing the words old' (pratna) and 'upon' (upa) ¹. 1 The bahispavamana consists of the following verses: asya pratnam SV. II. 105-107=Rs. IX. 54. 1-3. ega pratnena SV. II. 108=Rs. IX. 3. 9. ega pratnena SV. II. 109=Rs. IX. 42. 4 (var. reading). duhunah pratnam SV. II. 110=Rs. IX. 42. 4 (with var. reading). upa siksa SV. II. 111=Rs. IX. 19. 6. upo su jatam SV. II. 112=Rs. IX. 61. 13. upasmai gayata SV. II. 113=Rs. IX. 11. 1. 2. In that the verses containing the word 'old' are yoked ('ranged') before those containing the word 'upon', therefore, the priesthood is yoked (ranged') before the nobility 1, for the priesthood comes before the nobility. 1 Probably because pratna recalls pra 'before', and upa, . near to'. 3. Thereby, the mind is yoked (ranged') before the voice; for the mind comes before the voice ¹, for all that has been thought out (firstly) by the mind, is (afterwards) uttered by the voice. 1 Cp. Sat. br. III. 2. 4. 11: manasu va iyam vag dhrta, mano va idam purastad vacah. 4. Thereby, the brhat is yoked ('ranged') before the rathantara 1 i for the brhat comes before the rathantara; through conquest, however, the rathantara has obtained a prior yoking 2. 1 According to VIII. 6. 1 the brhat is sprung from the mind of Prajapati, but voice is connected with rathantara. Jaim. br. II. 12: the brhat is the mind, the rathantara is the voice'. 2 It is applied practically before the brhat: the Hotr's prsthastotra at the first day of the dasaratra is not the brhat, but the rathantara. Cp. further VII. 6. 9 sqq. 5. The tristichs (of the out-of-doors-laud) are to be brought together ('composed')¹. He composes them ('brings them together ') just

250 THE BRAHMANa of twenty five chapTERS . as he would.compose ('bring together', 'yoke together') the swiftest and best drawing (oxen): for starting. 1 On sambharya 'to be brought together (from different parts of the sacred texts)' cp. the Introduction, Chapter II, page XV; cp. XVI. 5. 11 and XVIII. 8. 8. Seen from a Samavedistic standpoint, the verses, which are mentioned in note 1 on § 1, can hardly be qualified as sambharya, but from a Rgvedistic standpoint, they are truly sambharya. 6. They are nine in number: in order to yoke (' begin') the nineday rite by means of each verse he yokes ('begins') a day. He, thereby, puts the yoke-pins of the nine-day rite in ¹, just as he would put in the yoke-pins of a (cart) that is going to be put into motion 2: for starting. 1 He fastens them, just as the yoke-pins fasten the draught-oxen. 2 I see only one way out of the difficulty presented by the word prarthasya, viz., by reading, with a slight change of the devanagari characters, instead of , prarpya to be taken as a gerundive of prorpayati 'to bring into motion.' The word prartha occurs, besides in our passage, twice: Ath. Samh. v. 22. 9: abhud u prarthas takma sa gamisyati balhikan; here the word prartha has met with no acceptable explanation; but if we emend here also prarpyas, all becomes clear. Strongly in favour of this emendation speaks the metrum: abhud u prarpiyas takma. About the third place where the word occurs, viz., T. Br. II. 1. 2. 12, I am not certain that this emendation is commendable. It is not impossible that Sayana in his Tandya-text has read also prurpyasya, as he comments. prakarsena iyarti gacchatiti prartho 'nadvan. The Jaim. br. II. 12, with its passage yatha naddhayugasya samya avadadhyat tadrk tat, seems to speak in favour of our emendation. 7. The stoma is the threefold (i.e., nine-versed) one, for the sake of obtaining splendour and priestly lustre." 1 Because Agni is the deity connected with the trivrt stoma, ep. VI. 1. 6. XI. 2. (The ajya-lauds of the firstday.) 1. The verses of the out-of-doors-laud are yoked ('begun') by both characteristics ¹; what saman the stoma has (as first prstha-laud) that is (represented) in the ajya-lauds ². 1 By both, brhat and rathantara; the verses with pratna point to the brhat (XI. 1. 4), those with upa to the rathantara. 2 The verses of the ajya-lauds vary according to the nature of the first prsthalaud is this the rathantara, then, the verses for the ajyas are SV. II. 10-21; if it is the brhat, then, they are SV. II. 140-152, see e.g., Arseyakalpa page 33, note 4.

XI. 1. 6. XI. 3. 3. 251 2. Containing a 'calling-out 1' are the (verses of the) ajya-lauds : after it (sc. the first day) has been yoked 2, he calls it by means of these (ajya-lauds). 1 They contain an addressing of the Deities, i.e., vocative cases; all the verses for the ajya-lauds of the first day contain indeed vocatives; nirahavat stands, as Sayana remarks, for nirahavavat, a fine specimen of haplology! cp. XI. 7. 2. 2 See the preceding §. 3. (The verses for the ajya lauds are :) 'O Agni, come hither to the feast'; 'Hither, o Mitra and Varuna, to our'; 'Come hither, for we have pressed for thee'; 'O Indra and Agni, come to our soma'¹. He thereby brings to light ('displays') the characteristic of the rathantara 2. The stoma (is given) 3. 1 SV. II. 10-12=Rs. VI. 16. 10-12. SV. II. 13-15-Rs. III. 02. 16-18. SV. II. 16-18=Rs. VIII. 17. 1-3. SV. II. 19-21=Rs. III. 12. 1-3. 2 Because all the verses contain the word a, cp. X. 6. 1. 3 Cp. XI. 1. 7. XI. 3. laud of the first day,) (The midday-pavamana " 1. (The verses on which this laud is chanted are :) Forth (pra) the wise somas,' a gayatri (verse), to promote the 'going forth' (pra) (or 'the beginning'); 'On to (abhi) the trough the brown ones,' to promote the stepping on (abhikranti); Pressed for Indra (and) Vayu,' to promote the equipment¹; 'Forth (pra), o God Soma, to the feast,' to promote the going forth (pra); Run forth (pra), now '2, to promote the going forth (pra); by means of this (first) day, indeed, they go forth (they start, they begin). 1 samskrtyai ('for the cooking, the dressing') here 'for the preparation of the soma,' because of the word 'pressed.' 2 The verses are SV. II. 114-116=Rs. IX. 33. 1-3 (with var. reading); SV. II. 117.118=Rs. IX. 107. 12-13 (with var.); SV. II. 27-28=Rs. IX. 87. 1-2 (with var.). 2. There is the gayatra (chant). 3. The brahmana of the gayatra is the same (as the one already given).¹ 1 See khanda 1 of Chapter VII.

252 THE BRAHMANA of twenty five chapTERS. 4. There is the horse-chant (the asva-saman).' 1111 1 Gramegeyagana III. 2. 5 (on SV. I. 116) with the nidhana: de' 2345 h. 5. Prajapati. having become a horse ¹, created the creatures; he was reproduced (and) became multiplied. He who has chanted the horse-chant is reproduced and becomes multiplied. 1 A she-mule, according to Sayana. Besides this explanation of the name, the Jaim. br. (III. 14) has another, according to which the saman has been seen by Asva, the son of Samudra, who desired to get plurality of cattle. 6 They undertake ('chant') one syllable as finale 1: so as not to exceed the rathantara in speaking.² 1 See note 1 on § 4. 2 Which (see VII. 6. 11) has also one syllable as finale. This day, namely, is a rathantara-day. 7. The rival of him who knows this, will not be able to out-talk him. 8. There is the soma-chant.¹ 1 As it must be aidam, the somasaman gram. XIII. 1. 2 composed on SV. I. 470 must be understood, see SV. ed. Calcutta, Vol. II, page 15 and uhagana I. 2. 12 in the Calcutta edition, Vol. III, page 269. 2 Soma (formerly) was just as these other herbs¹; he performed penance and saw this soma-chant; by means of it he came to royalty ², to supremacy and became honoured. He who lauds with the somachant, comes to royalty, to supremacy and becomes honoured. 1 He was equal in rank to them. 2 He became their King: soma raja. 10. There is the yaudhajaya¹; the brahmana of the yaudhajaya is the same (as the one already given) 2. 1 Gram. XIV. 1. 36, chanted on SV. II. 117-118-Rs. IX. 107. 12-13. 2 See VII. 5. 6 and 12. 11. (a). (There is) the ausana¹; the (brahmana) of the ausana (has been given).2 1 Cp. note 1 on VII. 5. 16. 2 See VII. 5. 18-20. 11. (b) The stoma (is given).¹ 1 See XI. 1. 7.

XI. 3. 4.-XI. 4. 4. XI. 4. ☐ (The prstha-lauds of the first'dav.) • 253 1 (In the verses beginning :) 'Unto (abhi) thee we shout loudly' > 1 (the word) 'unto' is characteristic for the rathantara²; for this is a rathantara-day ³. ¹ abhi tva sura nonumah : SV. I. 233=Rs. VII. 32. 22-23=SV. II. 30-31. E 2 Because it is the first day, where the idea of going unto' is appropriate. 3 i.e., a day on which the first prstha-laud is the rathantara. This saman is registered in the aranyegeyagana II. 1. 21, based on SV. I. 233, see SV. ed. Calcutta, Vol. II, page 425 and cp. Vol. V, page 381. 2. (The verses beginning:) By which assistance shall the bright one help us' contain (the word) which' (ka). Thereby, they are Prajapati-like, for Prajapati is 'who' (kas): in order that they may reach (ie., become equal to) Prajapati ¹. 1 For the vamadevya (the second prathastotra) ep. VII. 8. 3. 3. (The verses beginning:) 'Him who works wonders, enduring the onslaught, who drinks of the salutary plant, as milch-cows unto (abhi) their calf in the stables are by (the word) 'unto' characteristic for the rathantara; for this is a rathantara-day. ' 1 1 For the naudhasa (the third prstha-laud) ep. note 2 on VII. 10. 2. 4. (By the words): 'We call Indra with our songs' 1 they call him. 1 Last words of the first verse on which the naudhasa is chanted: SV. I. 236 (II. 35). In reading indram girbhir havamahe as against indram girbhir navamahe of SV. and Rs., the Panc. br. deviates from its Samhita (the pada with havamahe occurs Rs. VIII. 76. 5). About this difference of reading, the author of the Nidanasutra remarks (III. 10); atha naudhase vadatindram havamaha iti; tat khalu havamaha ity eva kartavyam; vidhipramanah katham anyathavidhi kuryamety; amnayadvaitena brahmanam upavarnayatity aparam; tan niyogaya na prabhavatity; etenaitad vyakhyatam akrant samudrah parame vidharmann iti yani caivamjaliyani, i.e., About the naudhasa, it (the Brahmana) says: 'We call (havamahe instead of navamahe) Indra with our songs'; that (saman) must be applied with havamahe (not with navamahe). How could we, conforming ourselves to the rules (laid down in the Brahmana), perform (the chant) against the rules? But there is another explanation of this, viz., that the Brahmana describes a duality of sacred lore and that this has no value for the practice. This same remark prevails for (the words): akrant samudrah parame vidharman (Pano. br. XV. 1. 1; here the SV. and the Rs. have prathame instead of parame) and such-like cases'.

5. (In the verses beginning :) With strength him who finds treasures'1 the strength is the stoma; 'he who finds treasures' is the sacrifice; by means of the stoma the sacrifice is yoked ('brought into With strength him who finds treasures' he action'); in that he says: yokes the sacrifice. 1 On these verses (SV. I. 237=Rs. VIII. 06. 1-2=SV. II. 37-38) the kaleya (gram. VI. 2. 7) is chanted as fourth prstha-laud, ep. note 1 on VIIIT. 2. 11. 6. There is the rathantara; the rathantara, forsooth, is sacred lore, the introductory day is sacred lore; thereby, they go forth (start, begin), stepping from sacred lore unto sacred lore¹. 1 The same manner of expression in § 9 and in XI. 9. 4. 7. There is the vamadevya; the vamadevya is cattle¹: for the retainment of cattle. The vamadevya is Prajapati-like having got a firm support in Prajapati, they perform the sacrificial session. 1 Cp. IV. 8. 15, VI 1. 9. 9. 2 Cp. XI. 4. 2. 8. The rathantara is the earth; having got a firm support on the earth, they perform the sacrificial session. 9. There is the naudhasa; the naudhasa is sacred lore; the introductory day is sacred lore; thereby they step from sacred lore unto sacred lore. 10. There is the kaleya; the kaleya and the rathantara belong to the same world¹; the rathantara is the earth, the kaleya is cattle; having got a firm support on the earth and in cattle, they perform, the sacrificial session. 1 Because wherever the rathantara is the first prsthastotra, the kaleya is the fourth. 11. 1 It is of running' ida,¹ for thus is the characteristic of this day. The stoma (has been given).³ 1 Cp. VIII. 3. 7. 2 Cp. X. 11. 1 (note 1). 3 Cp. XI. 1. 7.

XI. 4. 5.-XI. 5. 2. XI. 5. 255 (The arbhava-pavamana-laud and the agnistomalaud of the first day.) 1 1. (The verse beginning:) Forth (has) the intoxicating (madacyut) Soma' ¹ is the gayatri; intoxicating (having mada) (and) rich in sap is the afternoon service; he, thereby, puts intoxication (and) sap (in it). (The verse beginning:) By this (stream) become thou clarified, devoted to the Gods' is by (the word) 'hither' 3 the characteristic of the rathantara, for this is a rathantara-day. (The verse): 'The coveted fallow one is being clarified' 5 is the characteristic of the brhat; the brhat he, thereby, yokes ('applies') on this day; this, being yoked, is undertaken ('chanted') on the next day. (The verses:) Forth (pra) for the one that is being pressed from the herb'7 contain³ (the word) 'forth,' for this day is rather apt to bring forward (pra). (The verse) Unto the dear ones he is clarified willingly '9 is by the (word) 'unto' (abhi) characteristic of the rathantara; for this is a rathantaraday. * 1 SV. I. 447 Rs. IX. 32. 1, 3, 2-SV, II. 119-121. 6 2 SV. II. 122-Rs. IX. 106. 14 (but a, c, b). Rs. is an usnih (8+8+12 syllables), SV. a kakubh (8+12+8); the vorse-quarters of the Rs. are here transposed, because immediately after the gayatra must come a kakubh (s. Einleitung on Arseyakalpa, page XXIV). The short u in devayu before re° proves the transposition. 3 There is no preposition a, but there is a long syllable a in aya. 4 Cp. X. 6. 1. 5 SV. J. 576 Rs. IX. 106. 13=SV. II. 123; Rs. IX. 65. 25 has the same pratika, but as an usnih is required here, this last verse, being gayatri, is excluded. 6 Why? 7 SV. I. 553 Rs. IX. 101. 13=SV. II. 124, see the next note. 8 Although it is on e verse only, the author uses the plural; probably this is a mistake. Sayana seeks to explain the plural by referring it to the two samans that are chanted on it. But it is striking that the Jaim. br. (III. 16) has equally the plural pra sunvanayandhasa iti pravatir anustubho bhavanti, although the samhita (Jaim. s. III. 12. 8) gives one single verse. 9 SV. I. 554-Rs. IX. 75. 1=SV. II. 50. 1 2. (Then there are the verses beginning:) Through sacrifice on sacrifice, in honour of Agni'¹. The sacrifice, forsooth, is Agni: he thereby establishes (finally) the sacrifice into the sacrifice. 1 Cp. note 1 on VIII. 6. 1.

3. There is the gayatra (-chant); the brahmana of the gayatra is the same (as already given)¹. 1 Cp. VII. 1. 1 sqq. 4. There is the samhita with a finale of two syllables 1: for obtaining a firm support 2. Having become firmly supported, they perform the sacrificial session. 5 1 Gram. XII. 2. 22 with the nidhana su'234 tah. 2 Because man is supported on two feet. 5. There is the sapha ¹. 1 See note 1 on VII. 5. 1; here it is chanted on SV. II. 122. 6. By means of the sapha, the Gods reached (sam-ap-nuvan) these worlds; therefore, the sapha is called sapha 1. Having by means of this (saman) reached these worlds, they perform the sacrificial session. 1 The etymological connection aimed at by the author is far from convincing; cp. VIII. 5. 6, note 2. 7. There is the aksara ¹. 1 Gram. X. 2. 19, composed on SV. I. 391, here chanted on SV. II. 123. 1 8. There were (once) those ¹ eight wish-cows; one of these broke down, it became the ploughing. He who knows this, has luck in ploughing. I should prefer to take the 1 Those (etah), according to Sayana 'the metres'. pronoun as pointing to what follows: those cows, the first of which was changed into agriculture, and the other seven were fought over by the Gods and the Asuras (§ 9). Perhaps there is some connection with the wish-cows of Usanas (VII. 5. 20), see Baudh. XVIII. 47: 404. 9 sqq., where it is set forth that of the four wish-cows three were changed by Indra into the ukthas, but the fourth was given to Manu, who deposited the cow on the earth and she became the ploughing (probably krai is here the better reading). In the Jaim. br. I. 181 six wish-cows are mentioned in connection with the ukthas (they are: cow, horse, goat, sheep, rice, barley), and still more explicit is another rather corrupt passage in the second book (84), where there seem to be seven of them: the first one is deposited into the earth, this is the one that they ('the men') seek after with the curved (piece of) wood: the plough. Then are mentioned three others and finally it is said: 'the three that were left over, of these they made the ukthas'. 9. About these' the Gods and the Asuras contended; by means of the aksara(saman) the Gods repelled the Asuras from the wish.

XI. 5. 3.-XxI. 5. 14. 257 cows. He who uses in chanting the aksara (saman) repels his rival from the wish-cows. 1 The seven remaining ones. On this contention cp. Jaim. br. I. 127 in Journ. of the Amer. Or. Soc., vol. XXVIII, page 87. 10. From these worlds the sap (' pith') went forth; by means of the aksara(saman)¹ Prajapati made it flow (again) forth (aksarayat). Hence this chant has its name. 1 Meaning 'flowing toward'. 11. Therefore, he, who having been formerly successful, afterwards fares worse, should take the aksara(saman) as the Brahman's chant ¹. Unto him it (this saman) causes to flow ('to return ') valour, strength (and) pith. 1 The Nidanasutra III. 10 treats at length of this case: athaksare vadati: yah pura punyo bhutva pascat papiyant syad aksaram brahmasama kurviteti; kim tasya sthanam syad ity; ete evanyo'nyasya sthane vyatiharen: naudhasam usnihi kuryad iti, etc. 12. They are supporting the day. supports by means verse). naturally consisting of one single verse¹: for What (part) of this day is not supported, that he of these two (samans, chanted each on a single 1 The two verses (SV. II. 122, 123), on which sapha and aksara are chanted, are by nature single verses, they are not parts of a tristich or a pragatha. Probably it is the number two of them, that brings about the firm support, on the two feet. 13. There is the gaurivita ¹. 1 Gram. V. 1. 22 composed on SV. I. 168. 14. Gauriviti, the son of Sakti, saw this (saman) as it was left over from sacred lore¹; that became the gaurivita (saman) *. 1 When the Gods divided the 'Voice', V. 7. 1, IX. 2. 3. 2 The origin of the name is explained more fully in the Jaim. br. (III. 18, see the text in Das Jaim. br. in Auswahl, n.º 170): 'The Saktyas, who used to offer meat-cakes, (once upon a time) performed a sacrificial session. Gauriviti, one of these Saktyas, had shot a deer (to obtain the meat for the sacrifice). Tarksya Suparna came flying to him from above. He (Gauriviti) put (his arrow) on (his bow) and aimed at him. He (Tarksya) addressed him: 'Seer, do not shoot at me. That which has relation to the to-morrow I will declare to thee; the to-day only thou knowest, not the to-morrow'. He imparted to him this gaurivita (saman), etc. For the beginning words of this tale cp. below, XXV. 7. 2. 17

15. In lauding the ahinas with the gaurivita (saman)¹, they laud that which has been left over ('that which is excessive, what is surpassing') by means of that which is left over ('excessive, surpassing'): it includes the (ritual of the day) of to-morrow, and also is fit for (obtaining) progeny 2. 1 The ahinas (cp. note 2 on V. 7. 1) have, with the exception of the last day, the gaurivita towards the end of the arbhava-pavamana, to connect each day with the following one. 2 Cp. XII. 13. 10. 16. This saman, forsooth, is a bull (and is) strong; the bull is the seed-placer; to-day they laud, to-morrow he brings forth¹ (obtains progeny). 1 The sentence refers to the last words of § 15. 17. It is performed on the anustubh of the (different) metres, (which are applied in the arbhava-laud), for the anustubh is the womb of the metres 1; he thereby places the seed into his own womb²: for the sake of procreating. 1 Cp. X. 2. 4. 2.e., into the womb of his own wife and his own female domestic animals. 18. He who knows this brings forth and is multiplied. 19. It has two 'raisings'; these raisings are the two that look out for a stopping place in the (Journey to the) world of heaven. By means of the first ('the former ') they finish the first ('former') day, by means of the following, they pass, in chanting, across to the following day 1. 1 This § is nearly identical with V. 7. 4, see the notes on that passage. 20. Just as in daily life' people on a journey each time take their resting place after reaching water and grass that has been looked for on the preceding day, 2 thus they (the performers of an ahina-rite) make their journey, taking by means of these two ('raisings', i.e., stopping places) their resting place in view of the world of heaven. 1 adah. 2 Each day the stopping place is chosen there, where they have made certain that food for the draught-animals may be obtained, cp. note 1 on V. 7. 4. 21. There is the gautama (the chant of Gotama).1 1 Gram. IX. 1. 25 composed on SV. I. 344.

XI. 5. 15. XI. 5. 26. 259 22. A saman, being of Rsi-descent ¹, is fit for (reaching the world of) heaven. He who applies (it) in lauding falls not from the world of heaven. 1 As is this saman that has been seen by the Rsi Gotama, who reached by it the world of heaven; arseyavat occurs in this sense XI. 9. 6, XII. 11. 14, XII. 16. 5, XIII. 3. 19, XIV. 10. 5. For the gautama-saman the Jaim. br. (III. 44) has this remarkable, but to me not wholly comprehensible statement: " Gotama, the son of Rahugana, desired: 'may I be in the possession of booty' (satasanih syam, refers probably to the gifts that are collected by the participants of a soma-feast, cp. C. H. § 23). He saw this saman and practised it in lauding. Thereupon, he came into the possession of booty. They perform a sacrificial session hoping to come into the possession of booty; they get booty. Both kinds of seers, as well those who are upward from Gotama as those who are downward, revere the seer Gotama (tad ye ca ha vai gotamad rsayah paranco ye carvancas te gotamam evargim ubhaya upasate), for he saw this samabhimanam (meaning ?). Both kinds of Fathers, as well those who are upward from him as those who are downward, revere him who knows this (i.e., even after his death and after the death of his sons and grandsons these all will revere him, cp. also below, XIII. 12. 3). And because Gotama, the son of Rahugana, had seen this saman, therefore, it is called the gautamasaman.' 23. The brahmana given for the anustubh (verse) with a finale in the middle, is the same for this (saman) also 2. 1 Cp. VIII. 5. 12-13. 2 If this means that the gautama (saman) ought to have a nidhana of 10 syllables in the middle (as the andhigava has), the chant registered gram. IX. 1. 25 seems to agree with this prescript; the nidhana in the middle is (cp. SV. ed. 3 2Ʌ Br 3 2 A 3 r 5 Calcutta, vol. IV, page 439 sqq.): hata auho 234 va makha auho 234 va. 24. There is the kava (chant) ¹. 1 Gram. XVI. 2. 6, composed on SV. I. 554. 25. It is a room finding chant; he who lauds with this chant finds room. 26. It is circumflected as to its tone ¹; for by means of the tone 2 food, at the end, is given to the Gods; by means of the tone he gives at the end (of the laud) food to the gods.³ 1 Ending on 656, see note 1 on VII. 3. 25; cp. the saman as it is figured in C.H., page 342. 2 svarena (but Jaim. br. I. 166: svarena vai devebhyo 'ntato 'nnadyam pradiyate) cp. however VII. 1. 10 note 1. 3 Cp. VII. 3. 26.

260 THE BRIHMANA OF TWENTY FIVE CHAPTERS. 27. There is the ya√nayajn¹ya (saman) ¹. 1 Cp. note 1 on VIII. 6. I. 28. The yajnauajnIya is the voice¹; in the voice the sacrifice is established; they thereby (i.e., in chanting this saman at the end of the rite) finally establish the chant in the voice, and from the voice he begins it again on the next following day. 1 Because its nidhana is va(k), cp. note 3 on VIII. 6. 13. 29. Threefold ('nineversed') is the stoma (of this whole first day), for the obtainment of splendour and priestly lustre. (The out of-doors XI. 6. laud of the second day.) 1. Be clarified as the first of speech '1 is the opening (tristich) of the second day. 1 SV. II. 125-127=Rs. IX. 62. 25-27 (with var. readings). 6 2. (The words): 'be clarified' are the characteristic of the rathantara, (the words) as the first,' of the brhat ¹. He lays hold on both characteristics, in order to prevent the two-day-rite from slipping asunder 2. 1 agriya is the rupa of the brhat, because, according to the Brahmana (VII. 6), the brhat existed before the rathantara. 2 In order to put these two days, the rathantara-day and the brhat-day, fixedly together. 3. 'Be clarified, o Soma, as a bull, being pressed '1 is the corresponding (tristich, the antistrophe): combined with the bull 2, Indra-like and of tristubh nature ³ is this second day; this (day) he thereby addresses. 1 SV. II. 128-130= Rs. IX. 61. 28-30 (var. reading in 30). 2 Cp. X. 6. 2. ³ Cp. note I on X. 5. 9 (traistubham dvitiyam ahah). 4. And, moreover, after the former characteristic he thereby speaks the latter characteristic; that he speaks after (anu) the former characteristic (rupa) the latter characteristic, is the reason why the corresponding (tristich) is called anurupa. 1 5. A son resembling (in good qualities) to him ¹ he gets, who knows this.

XI. 5. 27.-xi. 7. 2. 261 1 Note the construction anurupa enam, where the accusative depends on the compound adjective. 6. The stotriya and the anurupa are tristichs, for retaining the breathings (or vital principles) 1. 1 Probably the dual pranapanau is elliptic for pranavyanapanah (cp. VII. 3. 8, note 2); hence the tristich. 7. The tristichs¹ contain the word 'bull,' for the attainment of valour and strength. 1 SV. II. 128-136. 8. A tristich is the last ¹. 1 SV. II. 137-139. 9. With which breath they start, in that they finish (the laud)¹. 1 According to Sayana because there is a semblance between the first (SV. II. 125-127) and the last (SV. II. 137-139) tristich, as both are addressed to Soma pavamana. But so are the others! Rather: because they have begun with tristichs and these are (cp. § 6) the pranas. 10. 11. Fifteenfold (or 'fifteen-versed ') is the stoma. In vigour and strength he thereby is established: the fifteenfold stoma is vigour and strength 1. 1 The pancadasa stoma is sprung forth from the breast and the arms of Prajapati, see VI. 1. 8. X 1. 7. (Theajya-lauds of the second day.) 1. By both the characteristics the verses of the out-of-doors-laud are yoked; what saman the stoma has, that is (represented) in the ajya-(lauds) 2. * Cp. XI, 6. 2. 2 Cp. XI. 2. 1. 1 2. Come near in consequence of the calling-out ¹ are the (verses of the) ajya(laud)s. 1 This a conjectural translation of nirahopasthitani; on niraha cp. XI. 2. 2, note 1. Exactly as on the first day the ajya verses contain vocatives, so in the second, they contain accusatives of the names of the deities. Strictly speaking, if my explanation of this passage is correct, it ought to run: 'containing a comingnear in consequence of a calling-out'. By the vocatives of the first day (X. 7. 1,

X. 8. 1) the Gods are called and now that they have approached, the verses are spoken about them with their names in the accusative (Cp. X. 7. 1, X. 8. 1). Sayana's interpretation is not clear to me. 3. (By the verses beginning): Agni we choose as our messenger'; 'Mitra do we call'; 'To Indra the singers call loudly' (brhat); 'On Indra, on Agni, a laud (brhat) praise',' he makes plain the characteristic of the brhat-The stoma (has been given) ³. 1 SV. 11. 140-142=RS. I. 12. 1-3; SV. Il. 143-145=RS. 1. 23. 4-6 (with one var. reading); SV. (11. 146, 147, 148, 149=RS. I. 7. 1, 2, 4, 3; SV. II. 150-152=RS, VII. 94. 4-6. As to SV. II. 146-149, it is far from olear why here are given four verses in the arcika, as in the praxis always the last must be omitted according to Laty. VI. 4. 10 (see Introduction to the Arseyakalpa, page XVII). If we start from the supposition that the uttararcika was not known to the author of our Brahmana, but that he draws directly on the Rgveda, the matter is clear, for then he simply refers to RS. 1. 7. 1 -3. 2 By the word, brhat, which occurs in two of the tristichs. 3 Cp. XI. 6. 10 and XI. 11. 14. XI. 8. (The midday pavamana laud of the second day.) 1. 'Be thou, a bull, clarified by the stream' (dhara)' is the gayatri, for supporting 2 the day. 1 SV. I. 469=RS. [X. 65. 10-12=SV. II. 153 -155. 2 A pun on dhara. dhrtyai. 2. Containing the word 'bull'1 they are, by their characteristic, tristubhs, for this day is a tristubh-day. 1 Cp. X. 6. 2. 3. (The verses beginning): 'Being clarified, o Soma, by the stream' (dhara) are for propping 2. 1 1 For the verses see note 2 on VII. 5. 11. 2 See note 2 on § 1. 1 i 4, 5. (The verses beginning): The red bull. roaring unto the cows' containing (the word) bull,' are tristubhs by their characteristic (and) they are lucky ones; this second day. forsooth, is combined with the bull, it is indra-like and of tristubh-nature; this (day) he thereby addresses 2. 1 SV. 11. 156-157=RS. IX. 97. 13-14 (a var. reading in 13). 2 See notes 1 and 2 on XI. 6. 3.

XI. 7. 3.-x 1. 8. 10. 263 6. There is the gayatra (-chant); the brahmana of the gayatra is the same ¹. 1 Cp. VII. 1. 1 sqq. 7. There is the yauktasva'. 1 Gram. XII. 2. 30 on SV. I. 469, the first of the two given by the gana, see note 1 on § 8 (end). 8. Yuktasva of the Angiras-clan exchanged two young ones immediately after their birth; from him the veda went forth; (in order to recover it) he underwent austerities and saw this yauktasva (-saman) (and lauded with it) To him the veda returned. That, forsooth, he had desired then (when he underwent austerities). The yauktasva is a wish-granting chant. He (who applies it) obtains (the fulfilment of) his wish ¹. 1 6 1 This tale is apparently shortened and by consequence incomprehensible. It is made clearer by the Jaim. br. (HI. 23, see das Jaim. br. in Auswahl, no. 171): • Vasistha was the house-chaplain (the purohita) of Sudas Paijavana, the king of the Iksvakus (op. Sankh. srs. XVI. 11. 14 and Ait. br. VIII. 21. 11). This Sudas Paijavana entrusted his mares to Vasistha just as they use to entrust (their possessions) to a purohita. Now, Vasistha, going out after booty (sani, cp. note 1 on XI. 5. 22), said to his younger brother Yuktasva: Mayest thou be the surveyor of these (mares) that are to be kept by us'. Yuktasva exchanged the young ones that were born of the king's mares (with those that belonged to himself): the beautiful ones he drove away for himself, the bad ones he drove amongst the king's mares. Thereupon they perceived that he had exchanged the young animals that had been born, and they drove him away, saying: 'Thou art a thief, thou art a non-seer'. He wished: May I obtain faith, may they invite me (again to the participation in the sacrifices).' He saw this chant and practised it in chanting. He undertook (i.e., chanted) as finale (the words) : ⚫o i jvara.' Thereupon he found faith and was invited.' The nidhana of the first yauktasva in the recension of the Kauthumas (see SV. ed. Calcutta, vol. II, page 13) is equally 2 32 o i | jvara a. 9. There are the two ayasya (chants) ¹. 1 The aidam and the trinidhanam: gram. XIV. 1. 25 and 28, both chanted on SV. I. 511=SV. Il. 25-26. 10. Ayasya of the Angiras-clan had eaten food of the Adityas, who had been initiated (by the diksa); he was (consequently) afflicted by sickness; he undertook austerities and saw these two samans; by means of these he drove away the sickness. He who applies in chanting the two ayasya (samans) drives away sickness.

264 THE BRAHMAna of twentY FIVE CHAPTERS. 1 Read tam sug archat.-Apparently Ayasya himself was not initiated, not a diksita, cp. Ap. srs. X. 15. 15: 'one should not wear the garment of one initiated neither mention his faults nor eat his food.' In the Jaim. br. (III. 187, 188) a different cause is given for the origin of these samans. Here the well-known tale is related of the Adityas and the Angirases, who wish to reach before each other the world of heaven. The Angirases prepare a svahsutya and send one of them : Agni, as their messenger to the Adityas. Upon receiving the invitation from the Angirases to act as their officiating priests, the Adityas invent an adyasutya, a sadyaskri sacrifice, and the Angirases are won over by them: Agni as their Hotr, Gaus as their Adhvaryu, Brhaspati as their Udgatr, and Ayasya as their Brahman (cp. Kaus, br. XXX. 6). Having given as sacrificial fee to Ayasya, their Brahman, the sum in the form of a white horse purveyed with a horse-bridle, they went to heaven, the Angirases being left behind. But Ayasya having accepted a gift that either was equal to himself or better than himself, decayed (so 'yasyah sadrsav atmanah [re ad probably sadrsam vatmanah] sreyamsam va pratigrhya vyabhramsata). He wished: 'May I be restored' (sam atmanam sriniya) and saw this saman; by means of it he rehabilitated himself.' Cp. also below, XIV. 3. 22. 11. From these worlds (once upon a time) the rain retired; by means of the two ayasya(saman)s Ayasya caused it to fall. He who in chanting applies the two ayasya (saman)s causes the rain to fall. 12. It was the food, forsooth, that thereby retired from these worlds by means of the two ayasya (saman)s Ayasya caused it to fall ¹. He who in lauding applies the two ayasya (saman)s, causes food to fall. 1 By the absence of rain the herbs did not grow, the falling of the rain caused the food to reappear. 13. There is the vasistha (saman) 1 (the chant of Vasistha). 1 The ihavad vasistham (svaram) is probably gram. XV. 2. 6 (on SV. 1. 526, see SV. ed. Calcutta, vol. II, page 116). 14. Vasistha, the son of Vidu, having lauded with this (saman), straightway beheld the world of heaven; (so it is) for beholding the world of heaven. He who applies it in lauding falls not from the world of heaven.--The stoma (has been given) ¹. 1 Cp. XI. 6. 10, and XI. 11. 14. XI. 9. (The prstha-lauds of the second day.) ' 2 1. (The verses beginning): For thee we hail'1 are through (the word) thee the characteristic of the brhat, for this day is a brhatday.

XI. 8. 11.-XI. 10. 1. 1 SV. I. 234=RS. VI. 46. 1-2=SV. II. 159 160. 2 Being the accusative, which is the feature of the second day (X. 7. 1). 6 265 2. Towards him, of good gifts'1 by means of the former (the first) day they yoke (i.e., begin the sacrifice or the ten-day rite), by means of this (day) they go forward. 1 SV. I. 235=RS. VIII. 49. 1-2=SV. II. 161-162. 3. Thee the men but yesterday' 1: the present (day) and the (day of) yesterday they (thereby) undertake together, for preventing the two-day-period from slipping asunder. 1 SV. 1. 302-RS. VIII. 99. 1-2 (var. r.)=SV. II, 163-164. 4. There is the brhat¹; the brhat, forsooth, is the summit, the second day is the summit; from the summit unto the summit they step ². 1 See note 3 on VII. 6. 11. 2 Cp. the expression II. 1. 3. 5. There is the syaita¹ (and thereby) a wedding of the two samans for the continuity of the sacrifice. 1 See note 1 on VII. 10. 2. 2 The Syaita of this day and the naudhasa of the preceding day, cp. VII. 10. 1-3. 6. There is the madhucchandasa¹; a saman, being of Rsi-descent ², is fit for reaching the world of heaven. He who applies it in lauding, does not fall from the world of heaven. 1 Gram. VIII. 1. 23 composed on SV. I. 302-SV. 11. 163-164. 2 Cp. XI. 5. 22. From the Jaim. br. (III. 27) we learn that this saman was seen by Madhucchandas, the son of Visvamitra, who by means of it became the first, the principal, and possessed of priestly lustre. 7. It is of ascending ida ¹, for so is the characteristic of this day.- The stoma (has been given) 2. 1 See note 2 on X. 11. 1. 2 Cp. XI. 6. 10, and XI. 11. 14. XI. 10. - (The ar bhava pava mana - laud of the second day.) 1. 'The intoxication (mada) desirable for thee'¹ is the gayatri (-verse). 1 SV. I. 470=RS. IX. 61. 19-21=SV. II. 165-167.

2. Intoxicating (madavat), rich in sap is the afternoon-service (or the third pressing); he (thereby) puts (in it intoxication and sap¹. 1 This § is found also in XI. 5. 1, XIV. 11. 1, XV. 11. 1. 3. Be clarified as the most sweet' 1: for they are clarified, as it were, by this day; as the most sweet,' honey (madhu). forsooth. is food; he thereby puts food into the Sacrificer. 1 SV. J. 578=RS. IX. 108. 1-2=SV. II, 42-43. 4. Unto Indra this soma'1: for retaining valour and strength. 1 SV. 1. 566=RS. IX. 106. 1-3=SV. II. 44-46 (var. r.). f 1 5. (The verses beginning): This Pusan, Rayi, Bhaga¹¹, being anustubhs, are, by their characteristic, tristubhs 2, for this day is a tristubh-day. 1 SV. I. 546=RS. IX. 101. 7--9-SV. II. 168-170. 2 Because of the word rayi, cp. X. 6. 2. 1 + 6. (The verses beginning): The conspicuous bull of the prayers is clarified,' being jagatis, are, by their characteristic, tristubhs 2; for this day is a tristubh-day. 1 SV. 1. 559-RS. IX. 86. 19-21=SV. II. 171-173 (with var. read.). 2 By the word vrsan, cp. X. 6. 2. 7. There is the gayatra (chant); the brahmana of the gavatra is the same ¹. 1 Cp. VII. 1. I sqq. 8. There is the havismata (-saman) (the chant of Havismat) 1. 1 Gram. IV. I. 19 (the second of the two composed on SV. I. 138). 9. Havismat and Haviskrt belonged to the Angiras-clan on the second day Havismat prospered, on the ninth Haviskrt ¹. 1 By means of the two samans seen and applied by them on these days, cp. XV. 5, 17, see also TS. VII. 1. 4. 1 ; according to the Jaim. br. (III. 28) Havismat and Haviskrt were two Angirases who were left behind when the Angirases ascended to heaven. By these samans they reached likewise the world of heaven. 1 10. (By the words): This one is possessed of oblations' (havismat) he announces to the Gods that the day has been produced (' is at hand'), that the soma has been produced, and for his (the Sacrificer´s) benefit he by means of the saman invokes a blessing; for the saman is a true blessing.

XI. 10. 2.-XI. 10. 14. 267 1 This apparently is an allusion to the last word (stobha) annected to the 2 1 3 1111 saman: havismate' 2345 (see SV. ed. Calcutta, Vol. I, page 328). By adding to the words of SV. I. 138: This great help do we then choose of the Gods, of the mighty ones, for our bonefit' the word havismate: for him who is rich in oblations', a blessing is invoked for the Sacrificer. On the whole cp. Jaim br. III. 29 : • These two samans are (respectively) the announcement and the declaration (proktis ca . . niruktis ca) of the oblations. In that the havismata (-saman) is (applied) on the second day, they (i.e., the participants of the sattra) announce (prahuh) to the Gods that they are possessed of oblations; in that the haviskrta(-saman) is applied on the ninth day, they declare (nirahuh) that they have prepared (and offered) the oblations, for at this moment they have prepared (and offered) the oblations. 1 11. There is the sanku (the 'pin-chant'), for propping the day; that (part of the sacrifice) which is not propped, he props by means of the sanku ( the pin'). 1 Gram. XVII. 2. 18 composed on SV. I. 581. 12. They call it (this saman) also the sidantiya; by means of it Prajapati went upright to these worlds; because he went (asidat), therefore, it is called sidantiya. He who applies this (chant) in lauding goes upright to these worlds. 1 ? urdhva imunllokan asidat. More comprehensible is the Jaim. br. III. 30: ⚫ The Gods wished: 'may we gain a seat (sidema) in the world of heaven, etc. 13. There is the sujnana (-saman) 1. 1 Gram. XVII. 1. 26, composed on SV. I. 572 (see SV. ed. Calcutta, Vol. II, page 214); gram. XVII. 1. 27 is likewise sujnana, but it must be a nidhanavat sama. 14. A (saman) containing (the word) svar 1 (heaven') is the characteristic of the rathantara 2, a (saman) with (the word) svar as finale is the characteristic of the brhat ³. 1 The saman as given in the gramegeyagana contains no svar, but the verses on which it is chanted, have it (SV. II. 44: sruste jatasa indavah svarvidah). Moreover, the Sutrakara (Laty. VII. 10. 1 sqq.) teaches that for upa (thus ends the sujnana in the gana) may be substituted other nidhanas, and he says this expressly about the sujnana (l.c. 7.). For an analogous case cp. IX. 6. 1, XII. 9. 19. 2 Which contains the word svardrsam (SV. I. 233, II. 30). 3 Because the brhat is the sky, the heaven.

268 THE BRAHMANa of twenty FIVE CHAPTERS. 15. It has the word svar as finale, for so is the characteristic of this day ¹. 1 Which is bahirnidhanam, see X. 10, 1. 16. In (chanting) these two (samans) (sanku and sujnana) they push near two boats, for reaching the world of heaven ¹. $ 1 The twelve-day rite is again compared to a voyage over the water.-About the origin of the sujnana the Jaim. br. (III. 31, see Auswahl No. 172) has the following interesting tale: The Asuras sought to slay the Gods, ever changing themselves, by entering among the Gods in that appearance which belong. ed to the Gods (by disguising themselves as Gods). Those of the Gods, who kept studying in the forest, they sought to slay by assuming the form of the Gods who were in the village, and those (of the Gods) who were in the village, they sought to slay by assuming the form of those (of the Gods), who kept themselves studying the veda in the forest. In this manner continually changing themselves, they sought to slay them. The Gods perceived this. They said (among themselves): 'Let us think out a question to be answered' (a kind of password). They thought out a question to be answered: 'When anybody comes near and we ask him: 'Unto whom dost thou come ? he (the person asked) must answer; 'Unto Indra do I come' (cp. the opening words of the veda-verse, on which the sujnana is chanted, XI. 10. 4). So, whenever anybody came near and they asked him: 'Unto whom dost thou come ?' he (viz., that of the Gods to whom the question was addressed) answered: 'Unto Indra do I come', and then they said: Thou art well recognised (sujnana).. but whosoever, being asked, did not respond, him they slew '. 17. There is the gaurivita. The brahmana of the gaurivita is the same ¹. 1 Cp. XI. 5. 13 sqq. 18. There is the kraunca (-saman) ¹. 1 Gram. XVI. 1. 15 (13 and 14 also are krauuca, but the last of the three is required as it must be aidam) composed on SV. 1. 546. 19. The kraunca is the voice, the twelve-day rite is the voice; so they chant the voice (the kraunca) in the voice (the twelve-day rite), for the prevalence of the sacrifice ¹. 1 About the kraunca, we read in the Jaim. br. (III. 32, Auswahl No. 173) : ⚫ Krunc of the Angiras-clan obtained a day that was isya, as it were (the word must have the same meaning as esya of our Brahmana XIII. 9. 11, XIII. 11. 20); isya, as it were, is this second day; therefore, the kraunoa is applied on the second day. There was (then) only one single day. This Kruno of the Angiras-olan desired: 'May I form a (second) day out of the (now only existent) day. He saw this saman and practised it in lauding. Thereupon, he formed a (second) day out of the (single) day...It is this day, forsooth, that the

XI. 10. 15.-XI. 11. 3. 269 Angiras Krunc by drinking discriminates. As to the usual saying: the Krunc (or curlew) discriminates the milk, in drinking', it is not the curlew that discriminates (the milk from the water), but it is the Angiras Krunc who in drinking discrimi nates the (second) day from the (only existent) day'. Cp. Vaj. Samh. XIX. 73 : adbhyah ksiram vyapibat krunn angiraso dhiya. 20. There is the yama (saman) (the chant of Yama) 1. 1 Gram. XVI. 2. 18 composed on SV. I. 557; there are many yamasamans, but this one is, as it must be, svara (ed. Calc. Vol. 11, page, 181). 21. By means of this (saman), Yama obtained the unassailable sovereignty over yonder world. He who in lauding uses the chant of Yama, obtains the unassailable sovereignty over yonder world. 1 22. By means of this (saman) Yami brought Yama to the world of heaven (so it is) for beholding the world of heaven. He who in '; lauding applies (it), does not fall from the world of heaven.-The stoma (has been given) 2. 1 The myth of Yama who died first and left his mourning sister and wife behind, is well known, see e.g., Maitr. Samh. I. 5. 12: 81. 2. 2 See note 3 on XI. 7. 8. XI. 11. (Theuktha-lauds of the second day.) 1. (The verses beginning :) Come hither, I will gladly sing to theecontain (the words) 'come hither': for calling near the third day, and for the sake of connection. 1 SV. I. 7=RS. VI. 16. 16-18=SV. II. 55-57. 2. That part of the sacrifice, which consists of the uktha(laud)s, is a cutting, as it were ¹; that it contains (the word) 'hither '2, is for the sake of congruence. 1 It is a separate piece in so far as it follows on the agnistoma-saman, which ends the normal jyotistoma. 2 The preposition a in ehi, first word of SV. I. 7. 3. (The verses beginning:) For thus art thou a hero '1 (verses) saying the same 2: 'let it thus be here'. 1 SV. I. 232 RS. VIII. 92. 28-30=SV. II. 174-176. 2 By the word eva ('thus'), which occurs in several of the verse-quarters. are

4. (The verses): 'All (songs) have caused Indra to grow 1', for they 2 throve at that time; by means of this (verse) they make the Sacrificer thrive. 1 SV. I. 343-RS. I. 11. 1-3=SV. II. 177-179. 2 The Gods, according to Sayana; cp. XII. 12. 2. For this expression the Jaim. br. has only: vrddham hy etad ahar yad barhatam. 5. There is the sakamasva (saman)¹: in order to conquer the ukthas, in order to stride on them. 1 See note 2 on VIII. 8. 4 (chanted here on the same verses). 6. For by means of this (saman) they, at the beginning, conquered the ukthas and strode on them ¹. 1 As set forth in VIII. 8. 1-5. ་ 7. There is the amahiyava(-saman); a success (or arranging ' ?) and food are brought about in (verses) which say the same': 'let it thus be here '2. 1 Gram. VI. 1. 25 composed on SV. I. 232, chanted on SV. II. 174-176. This amahiyava must be taken here because it must be nidhanavat. 2 Cp. § 3. The purport is not quite clear. 8. This day verily expresses the nobility 1; in that it is a fifteenfold (stoma) and the Brahman's chant 2 is performed on gayatri (-verses) ³, he brings in union the priesthood and the nobility: he places the priesthood before the nobility and makes nobility and peasantry following after (and dependent on) the priesthood. 1 As being pancadasa, cp. VI. 1. 8. 2 The amahiyava on the gayatris SV. II. 174-176. 3 The pancadasa stoma is connected with nobility, the gayatri with priesthood (VI. 1. 6), both are here taken together and thus a union of both is caused. 9. The former (the first) day is the priesthood 1, the second day is the nobility 2; in that the Brahman's chants is performed on gayatri (-verses) 8, he causes the priesthood to flourish by fame, for the gayatri is the priesthood. 1 Because it is a gayatri-day and a trivrt-day, cp. VI. 1. 6, 8. 2 Because it is a tristubh-day and a pancadasa-day, l.c. 8 See note 2 on § 8.

XI. 11. 4.-XII. 1. 2. 271 10. Therefore it (viz., the Brahman's chant) is performed on (verses) that say the same ¹, for the cause of flourishing. 1 Cp. note 2 on § 3. 11. There are the two astadamstra (-samans) 1. 1 Gram. IX. 1. 20 and 21 composed on SV. I. 343; both samans being aida, it is not apparent from the Brahmana, which of the two is intended; according to the later sources it is the first; cp. below, XII. 9. 13. 12. By means of (the stobha): aiyahai¹ Indra slew Vrtra, by means of: aiyadau hova² he brought him down; these two samans are victorious (and) powerful. + 1 The stobha of the first astadamstra: aiyaha i. 5 r 4 r 4 r 5 5 2 The stobha of the second: aiyadau-ho' 6 va. 13. Vigour and strength he gains by means of these two (samans). 14. Fifteen fold (fifteen-versed) is the stoma; in vigour (and) strength he thereby is firmly established. The fifteen fold (stoma) is vigour (and) strength 1. 1 Cp. XI. 6. 10, 11,