Panchavimsha Brahmana (English translation)

by W. Caland | 1931 | 240,269 words

This is the English translation of the Panchavimsha Brahmana, named so because it consists of twenty-five chapters (prapathakas). The text is classified as a Vedic Shruti commentary attached to the Samaveda, belonging to both of its Kauthuma and Ranayaniya recensions (shakhas). The Panchavimsha Brahmana is also known as the Tandya Mahabrahmana or ...

Chapter 12 - Prishthya (six-day period of the twelve-day rite) (continued)

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(Prsthya six day period of the twelve-day rite) - (Third day.) XII. 1. (Out-of-doors-laud of the third day.) 1. (The verses beginning:) By fiercely brilliant lustre'' are the opening (tristichs) of the third day. 1 Cp. note 1 on VI. 9. 24. 6 ' 2. The gayatri is fiercely brilliant', the tristubh is loudly sounding', the jagati is mixed with milk'1. (In taking this tristich as opening one), he lays hold of the three characteristics 2: in order that the three-day period may not slip off.

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1 davidyutatya ruca paristobhantya krpa | somah sukra gava sira h, cp. notes 1-3 on VI. 9. 25. The jagati is 'mixed with milk' because the trtiyasavana, which is jagata, contains the offering of the asir. A different explanation is given on VI. 9. 25. 2 The first day is gayatra, the second traistubha, the third jagata. 3. (The tristich beginning :) These soma-drops have been effused " is the corresponding one (the antistrophe). 1 Cp. note 1 on VI. 9. 13. To this he 4. By (the word) 'these' Prajapati created the Gods; by 'have been effused', the men; by 'soma-drops' the Fathers 1. thereby refers 2. 1 So far this § is identical with VI. 9. 15. 2 ? tad eva tad abhivadati. 5. And, moreover, after the former characteristic he speaks the latter characteristic. That he speaks after the former characteristic the latter characteristic is the reason why the corresponding tristich is called anurupa. A son resembling himself gets he who knows this 1. 1 This § is identical with XI 6. 4-5. 6. The stotriya and the anurupa are tristichs. for retaining the breathings. 1 Cp. XI. 6. 6. 7, 8. The tristich (beginning :) 'The king with prayers is besought, being clarified, in man, to go through the intermediate region " has the intermediate region as its deity; the third day has the intermediate region as its deity 2; to this he thereby refers. 1 SV. II. 183, 184 185 RS. IX. 64. 16, 18, 17. , 2 This statement is a consequence of the fact that the first, or rathantara-day, is identified with earth, the second or brhat-day, with heaven. 9. There is a pentastich; the pankti(-verse) has five versequarters, the food is five fold 2: for retaining food. 1 SV. II. 186, 137, 188, 189 19 0=RS. IX. 48. 1, 2, 3, 5 , 4. 2 asyam, peyam, khadyam, lehyam, coeyam, Sayana on XII. 4. 6. 10. A tristich is the last 1; with which breath they start, in that they break up (finish the laud) *. 1 SV. II. 191-193=RS. IX. 64. 13-15. 2 Identical with XI. 6.8, 9.

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XII. 1. 3.-XII. 2. 7. 273 11. Seventeen fold (or seventeen-versed ') is the stoma, for gaining a firm support, for procreating 1. 1 Because Prajapati is saptadaca. XII. 2. ☐ (Theajya-lauds of the third day.) 1. (The tristich beginning :) Agni is kindled by Agni' 1, is the ajya-(laud) addressed to Agni 2. 1 SV. II. 194, 195, 196=RS. 12. 6 8 9. 2 The first or hotur ajyam. ' ' 2. In view of the two former days which are kindled, he thereby kindles the third day 1. 7. 1. 1 Which, at least, has the instrumental agnina for its characteristic, op. X. 6 3. (The tristich beginning:) Mitra of holy might I call for '1 is the rathantara-like (afya-laud) 2 addressed to Mitra and Varuna 3. 1 SV. II. 197-199-RS. I. 2. 7-9. 2 This is explained in the next § . 3 The second ajya running parallel to the sastra of the Maitravaruna. 4. 6 · I call for thee' is the characteristic of the rathantara 1. 1 Because the verses on which the rathantara is chanted (SV. II. 30, 31) contain the words: rich in cows we call for thee. 5. The vairupa is cryptically (equal to) the rathantara1. thereby displays the characteristic of the rathantara. He 1 This remark is made, because, the ajyalauds being rathantara-like, we expect also the rathantarasaman as first prsthastotra, whilst on this day the vairupa is used, not the rathantara. The vairupa can be identified in a sense with the rathantara, as it is its garbha, ep. Ait. br. IV. 28. 1. seen • 6. (The tristich beginning:) For together with Indra thou art is (the ajya-laud) addressed to Indra. ' > 1 SV. II. 200, 201, 202=RS. L. 6. 7 4 5; with this agrees Aav. VII 2. 3, but according to Sankh. (XII. 1. 4) RS. I. 6, 7, 8, 9 are used. May we infer from this that the uttararcika was known to Asvalayana, but not to sankhayana ? 7. Together, as it were, (once upon a time) these worlds were seen 1; the third day has the intermediate region as its deity 2; to this he thereby alludes. 18

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1 Cp. VII. 10. 1. 2 Cp. note 2 on XII. 1. 8; in chanting on sam..drksase he (the chanter) makes implicit mention also of the antariksa. ' 8. (The tristichs beginning:) These two I call for, whose 1', is the rathantara-like (ajya-laud) addressed to Indra and Agni. 1 SV. 11. 203-205-RS. V 1. 60. 4-6. 9. 'I call for' is the characteristic of the rathantara1; the vairupa is cryptically the rathantara; he thereby displays the characteristic of the rathantara 2.-The stoma (is given) 2. 1 This is identical with §§ 4 and 5. 2 Cp. XII. 1. 11. XII. 3. (The midday - pava mana laud of the third day.) 1. On high (ucca) born of thy plant'1 (andhas) is the gayatri. 1 SV. I. 457=RS. IX. 61. 10, 12, 11=SV. II. 22-24. 2. An ascent ('containing the word 'up', ut), forsooth, is the third day, this he thereby expresses. 1 As it follows, higher up, after the first two days, and cp. X. 6. 3. 3. It (the verse) contains (the word) 'plant'. the plant. forsooth, is the day1 it is the laying hold of the day. 1 Because this day is upward, and the plants grow upward ? (The verses beginning:) The living somas, unto' (abhi)'. 1 SV. 1. 518=RS. IX. 107, 14-16 (var. read.)=SV. II. 206-208. 5. Unto' is the characteristic of the rathantara 1 ' 2 great 3 3 of the brhat; he undertakes ('applies') the characteristic of both (rathantara and brhat) together, for this (third) day is (equal) to both these aspects (varna). 1 Which begins abhi tva sura. 2 In the words of SV. II. 207: raja deva rtam brhat. E 6. Three words are uttered by the running one 1 ' is the characteristic of the third day 2; thereby he lays hold on the third day. 1 SV. I. 525=RS. IX. 97. 34-36=SV. II. 209-211. 2 Because of the word 'three', cp. X. 6. 3.

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XII. 2. 8.-XII. 3. 15. 275 7. Being tristubhs they (these verses) are jagatis by their characteristic1; for this day is a jagati-day. 1 Solely by the word ' three', which belongs to the third day, which is jagata. 8. There is the gayatra (-chant); the brahmana of the gayatra is the same 1. 1 Cp. VII. 1. 1 sqq. 9. There is the vaistambha (-saman) 1. 1 Gram. XIII. 1. 11, composed on SV. I. 471, called also ksullakavaintambhum. 10. This day (once upon a time) collapsed; by means of the vaistambhas the Gods fixed (its) different (parts) (vi-stambh); that is the cause, why they are called the vaistambhas. 1 The plural is strange; there are either two or one vaistambha. The Jaim. br. speaks of them in the dual. 11. They undertake (apply) as finale the word 'quarters '1, for propping the quarters. 3 5 1 The nidhana of this saman is: di'234 sah; cp. X. 6. 3. 12. There is the paurumadga (-saman) 1. 1 Gram. I. 2. 32 composed on SV. I. 39. 13. When this day collapsed 1, it was pursued by the ogres; the Gods, by means of the paurumadga 2, repelled the ogres from it. He who in lauding uses the paurumadga, repels his evil lot. 1 Cp. § 10. 2 In the Jaim. br. (III 43) the saman is seen by Purumudga an Angiras, who wished for cattle. The name of the saman there is paurumudga. The Gods by 14. The Gods and the Asuras were contending means of the paurumadga destroyed their boroughs. Because they destroyed (or 'made sink') their boroughs (puro' majjayan) 1. therefore it is called paurumadga. His hurtful rival he destroys by (lauding with) this (saman). 1 In the Jaim. br. the derivation of the name rests on the pun tad yat (deva asuran) purve (samudre)'majjayams, tad v eva paurumudgasya paurumudgatvam. 15. There is the gautama (-saman). 1 Gram II. 1. 1; there are several gautamasamans, but see § 17.

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16. The brahmana of the gautama (-saman) is the same 1. 1 See XI. 5. 22, 23. 17. It is the one which has a stobha on both sides1, for so is the characteristic of this day*. 1 The first verse-quarter is enclosed by the stobha ha u, see SV., ed. Calcutta, Vol. I, page 162. 2 See X. 9. 1, note 3. 18. There is the antariksa (-saman) 1. 1 Aranyegeyagana I. 1. 9, composed on SV. I. 239. 19. The third day has the intermediate region for its deity 1; in the intermediate region (=on the third day) they laud with the 'intermediate region' (the antariksasaman), in order to get a firm footing 2. 1 Cp. note 2 on XII. 1. 7, 8. 2 Because of the verses on which it is chanted (SV. II. 206-208), the last of which is a viraj of two verse-quarters. On the antariksa cp. Jaim. br. III. 45 : tasyobhayatah padam parisnobhayanty antariknasya rupam: ubhayata iva hidam antariksam paristubdham abhyam lokabhyam. 20. There is the kanva (-saman) with (the syllable) as as finale 1. 3 1 1 1 1 Gram. VII. 1. 28 composed on SV. I. 261; finale: a,23458. 21. (The syllable) as is the characteristic of the rathantara 1, has of the brhat1; they thereby (i.e., in chanting as as nidhana) undertake ('apply') a third characteristic: for the sake of flourishing. 1 Cp. VII. 6. 11. 2 The syllable as has three moras and the number three is the rupa of the third day, see X. 6.3. 22. There is the (chant called) the united yell of the Angirases' (angirasam samkrosa) 1. 1 Gram. XV. 2. 3; there are on SV. L. 525 three samkrosas, but only the third is svaram, see SV. ed. Calcutta, Vol. II, page 113 as compared with Vol. III, page 430. 23. By means of this (saman), all yelling together 1, the Angirases went to the world of heaven: it is for beholding the world of heaven; he who in lauding uses it, falls not from the world of heaven.-The stoma (is given) º.

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XII. 3. 16.-XII. 4. 4. 277 1 Some of them calling loudly the stobha of one of the samkrosasamans, others answering them with the stobha of the other, according to the Jaim. br. III. 47: hutis ca ha khalu va ete samani pratisrutis ca ho ye ho va ha hv ity evanena. rgiraso 'hvayan ha va o va ity etena pratyasrnvan. 2 See XII. 1. 11. XII. 4. (The prstha-lauds of the third day.) 1. (The verses beginning :) 'If thou hadst, o Indra. a hundred heavens contain (the word) 'hundred'. 1 SV. I. 278=RS. VIII. 20. 5-6=SV. II. 212-213. The plural is used, although we have to do with a pragatha, because, in chanting, the two verses are made three. 2. Possessed of hundred and thousand is the characteristic of cattle1; the characteristic of cattle he retains through these (verses). 1 i.e., strongly multiplying themselves. are sato. 3. (The verses beginning:) We with the soma thee1 brhati (verses) 2; (in chanting on these) he steps on to a larger metre3: in order not to fall down 4. 1 SV. I. 261=RS. VIII. 33. 1-3-SV. II. 214-216. 2 How these brhati-verses can be designated as satobrhatis is not clear to mei the same difficulty in XII. 4. 22, XIII. 10. 1, XVII. 1. 11. See Nidanasutra I, 2 (end): barhatam api trcam satobrhatya ity evacaksate yatha vayam gha tva suta. vanta iti (this is precisely the verse of this passage). On the Nidana-passage cp. Weber in Indische Studien, Vol. VIII, pages 45, 46. 3 From the brhati of 36 syllables unto the satobrhati of 40 syllables. + By getting a larger base. 4. (There are the verses beginning:) The swift one wishes to gain victory with Purandhi as his joiner; by a song of praise I bring unto you (a vah.. name) the much summoned Indra'1; the word 'helping' (is) contained (in them) 2; raised up, as it were 3, is the third day; in that there is this word 'helping', he thereby firmly establishes this day. 1 SV. I. 238=RS. VII. 32. 20-21=SV. II. 217-218. 2 As if a (the preposition) and vah (the enclitic of tvam) were equivalent to avad, a participle of avati! 3 The ripa of the third day is 'up' (ud), cp. X. 6. 3.

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5. The vairupa (-saman) of five finales 1 is the prstha (laud) 2: for propping the quarters 3. 1 Aranyegeyagana I. 1. 3, composed on SV. I. 278, see SV. ed. Calcutta, Vol. II, page 388; the five finales are: disam, visam, has, asva sisumati, it ida. 2 The first or hotub prsthastotra. 3 The four quarters and the zenith (five nidhanas!). Where these midhanas in chanting are to be produced, is taught by the sutrakara (Laty. VII. 5. 15-17), and cp. Nidanasutra III, 11 middle. 6. The pankti has five verse-quarters 1; food is five fold: for retaining food. 1 The connection with the preceding sentence is perhaps this, that the fourfooted brhati and satobrhati of SV. II. 212, 213 are transformed into panktis, by adding the nidhanas asva gisumati, etc. 2 Cp. note 2 on XII. 1. 9. 7. The vairupa is the quarters' chant, for by it he refers to the quarters 1. 1 By the nidhana disam, see note 1 on § 5. 8. Further, in that it is of five finales, thereby (it belongs) to the seasons, for five in number are the seasons. 9. By the seasons and the quarters, verily, these worlds are enveloped1; in both of them he firmly establishes the Sacrificer; after the firm establishment (in them) of the Sacrificer, the Udgatr, who, knowing this, uses in lauding the vairupa, is firmly established (in them). 1 Strictly speaking, only by the quarters. It has (the word) 'quarter', for repelling the rival'. 1 Whom he thereby excludes from the quarters, so that he must die. 11. As finale they undertake ('apply'): 'the quarter. the peasantry" for propping the quarters. : 1 The nidhana disam visam. 12. After the (finale indicating the) quarters they undertake ('apply') the finale has; thereby it (the chant) is brhat-like'. 1 For the nidhana of the brhat see VII. 6. 11.

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XII. 4 5.-XII. 4. 17. 279 13. This world (the earth) is rathantara-like, yonder world (the sky) is brhat-like; by means of the characteristic of rathantara and brhat he gains 2 both the worlds. 1 In § 12 has been said only that the vairupa by its finale has is brhat like but we must keep in mind that the nidhana of rathantara and brhat is reported to have once been the same (VII. 6. 11) and, moreover, the vairupa is sprung from the rathantara. 2 aparadhnoti is used here with a meaning opposed to the ordinary one. 14. Rathantara and brhat are the bullocks that convey the Sacrificer to the Gods; these he yokes now 1: in order to reach the world of heaven 1 Through the vairupa, the nidhana of which is equal to that of rathantara and brhat. 15. There is the (finale) containing (the word) 'horse': for the sake of procreation. The nidhana asva sisumati: 'the mare with its foal. 16. As a frog makes at ('croakes') 1, so they undertake (*produce') the finale for the sake of unimpaired vigour. 1 Perhaps this means (ep. 'for the sake of unimpaired vigour ') 'with equal strength, with unexhausted strength of tone'. About this passage the Nidanasutra (III 11) remarks: atha vairupe vadati: yatha manduka at karoty evam nidhanam upayantiti; kasyedam brahmanam syad iti? krta rathantaridakrta barhatiti kautsas, tad idam akrtakaram bruhmanam ardhedabrahmanum syad iti; pancamedeyam pratyahrta bhavatiti gautamas, tam paroksikrtyabhivyahareyur, evam pancame 'hany ayatayama bhavatiti; tad apy evam brahmanam bhavaty : ayatayamataya iti; tatra kah paroknibhava ity: akaratakarau va kuryur ikaranakarau vaivam ekavarnavikara, ikaram tv evayikarikuryur, etasmin paroknibhava upalabhyata iti. The corresponding passage of the Jaim. br. (III 49) runs : sa yatha manduka it kuryad evam artet kuryat, tena pancamam ahar ayatayuma kriyate. 17. There are twelve characteristics (in the vairupa)1; the year consists of twelve months; in the year he (by these) is firmly established. 1 I read: dvadasa vai rupani but it is difficult to explain which parts of the saman our author has in mind. If we read dvadasa vairupani bhavanti, the sense is: 'there are twelve vairupasamans.' To this interpretation seems to point the Nidanasutra (III. 11): atha khalv aha: dvadasa vairupani bhavantiti; kasyedam brahmanam syad iti? samvatsarabrahmanam ity ahuh : samvatsare dvadaca krtvo hotrsama bhavati. The Anupadasutra, on the other side, seems to favour my explanation, but the text is too corrupt for citation.

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18. Multiform is the year 1, multiform is food 2; (so it serves) for retaining food. 1 By its twelve months, its twenty-four half-months, its five (or six) seasons. 2 As consisting of rice, barley, etc. 19. The great vaistambha (-saman 1) is the Brahman's chant2: for retaining food 3. 1 Gram. VII. 1. 31, composed on SV. I. 261. 2 Or third prstha-laud. 8 See the next §. 20. When a person eats food, then he is internally supported (vistabdha). 21. The (word) 'quarters' they undertake ('apply') as finale1; for propping the quarters. B 1 The nidhana (see SV. ed. Calcutta, vol. I. page 542) is: di 234 sah. 22. They chant (it) on satobrhati (-verses) 1, for counterpoising the two preceding days 2. 1 Cp. note 2 on XII. 4. 3. 2 On the first two days the Brahman's saman is chanted on brhati-verses, here on quasi-satobrhatis; here, then, it is chanted on (seemingly) larger verses. 23. The raurava (-saman) 1 is the Acchavaka's chant 2. 1 Gram. XIV. 1. 35 composed on SV. I. 511, chanted on SV. II. 217, 218 (aidam) (See SV. ed. Calcutta, Vol. II, page 76). 2 Or the fourth pretha-laud. 24. Agni, forsooth, is burning (rura) 1, Agni is Rudra. 1 Cp. VII. 5. 10. 2 Cp. TS. VI. 3. 5. 1; rudro va esa yad agnih and RS. III. 2.5. 25. It is Agni who (as Rudra ?) causes the cattle to go forth from him, from whom it goes forth, it is Agni who causes the cattle to approach him, whom it approaches. 26. Constantly the cattle approaches him, who, knowing this, lauds with the raurava (-saman) 1. 1 Because this chant is the cattle, VII. 5. 8. 27. It has an ida preceded and followed by a stobha'; for such is the characteristic of the third day 1.-The stoma (is given) 2. 1 See note 3 on X. 11. 1. 2 Cp. XII. 1. 11.

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XII. 4. 18.--XII. 5. 7. XII 5. (Thearbhava pa vamana-laud of the third day.) 281 1. (The verses beginning:) Three voices go up1 (contain) the characteristic of the third day 2; thereby they lay hold on the third day. 1 SV. I. 471=RS. IX. 33. 4-6=SV. II. 219-221. 2 See X. 6. 3 (by the words ut and tri). 2. Containing the words 'up' and 'three' is the third day; this (day) he thereby addresses. 3. (The verses beginning:) 'Press ye (the soma). sprinkle ye around contain the word 'around' (pari). 1 SV. I, 580=RS. IX. 168. 7-8=SV. II. 744-745. 1 4. The third day is the end 1; these (verses) (serve) to close (paryapti) it. 1 Of the three-day period, when in itself constitutes a whole. 5. (There are the verses beginning): 'Ye friends. be ve seated down; raised up, as it were, is the third day 2: by saying: 'be ye seated down' he firmly establishes the day 3. 1 SV. I. 568=RS. IX. 104. 1-3-SV. II. 507-509. 2 Cp. note 3 on XII. 4. 4. 3 It is remarkable that the uttararcika gives these verses (507-509) later on and not in this context, whereas the Jaiminiyas have them, but only the first of each pragatha, in their right place, see Jaim. Sanh. III. 20. 5-6, page 67 of the edition. This inaccuracy of the diascouast's is perhaps due to the fact, that here, on the third day, only the first verses of each pragatha are used for the samans (kakubh and usnih). 6. (The verses beginning:) 'The pressed out, most sweet' 1, being anustubhs, are, by their characteristic, jagatis 2, for this day is a jagatiday. 1 SV. I. 547=RS. IX. 101. 4-6=SV. II. 222-224. 2 Because, according to Sayana, the words 'most sweet' point to the evening service, which also is jagata and also 'most sweet' by the pouring out of the asir. r 7. (Then there are the verses beginning:) The strainer is stretched out for thee, o Lord of sacred lore' 1. 1 SV. I. 565=RS. IX. 83. 1-3=SV. II. 225-227 (var. read.).

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8. Stretched out, as it were, is this intermediate region, between these two 1; the third day has the intermediate region as deity 2; this he thereby addresses. 1 Between heaven and earth. 2 Cp. note 2 on XII. 1. 8. 9. There is the gayatra (-saman). The brahmana of the gayatra is the same 1. 1 1 VII. 1. 1 sqq. 10. There is the pasthauha (-saman)1. 1 Gram. XIII. 1. 12, composed on SV. I. 471; for the identification ep. § 11. 11. Pasthavah of the clan of the Angirases heard the voice of the fourth day speaking this (saman) 2. He undertook (applied') the finale hey, Voice'! and so this day had been expressed by him. • 21 1 1 The nidhana of this saman (see SV. ed. Calcutta, Vol. II, page 18) is ha o , 1 3 11 11 va o va 2345; as usual, the melodic interjection va is identified with wak (* Voice," Word'). By this nidhana (ho vuk!) the fourth day (the second triratra) comes to be mystically connected with the third day (cp. note 1 on X. 5. 10). 2 The instrumental etena in the words etena....caturthasyahno vacam wadantim upaarnot belongs to vadantim, the construction is analogous to that of stu. 12. There is the chant of the Voice' (vacas sama)1. 1 Gram. XVII. 2. 15 composed on SV. I. 580; probably here a svaram sama is required. - 13. The twelve-day rite is the voice1: in the voice (or during the twelve-day rite') they laud with the voice (the vacassaman): for the prevalence of the sacrifice. 1 Cp. XI. 10, 19 14. The Niskiriyas' (once upon a time) performed a sacrificial session; they did not know the (practice of the) third day; chanting this melody 2, the Voice came drifting near to them; through it (i.e, this sainan) they learned the (practice of the) third day. They said: She forsooth, has caused us to behold the third day'. This (melody). is a (means of) beholding the third day. 1 In the Jaim. br. (III. 52) they are called niskaryadevah, read: niskaryah; II. 357 occur the niskaraniyah. As Sayana derives the name niskiriya from niskara, the name is probably niskariya.

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XII. 5. 8.-XII. 5. 21. 283 2 tan etat sama gayamana vag upaplavata, Sayana interprets gayamanan, but gayamana only is right, cp. also Jaim. br. III. 52: tan vak sama gayamanopaplavata. 15. There is the saukta (-saman) 1. 1 Gram. XVII. 1. 15, composed on SV. I. 568 (there are five sauktasamans, but here, as it seems, a nidhanavat sama is required). 16. Sukti of the Angiras clan by means of this (saman) beheld straightway the world of heaven; (so it serves) for beholding the world of heaven. He who lauds (with it) falls not from the world of heaven. 17. There is the gaurivita (-saman) 1; the brahmana of the gaurivita is the same 2. 224. 1 Gram. V. 1. 22, composed on SV. I. 168 (svaram), chanted on SV. II. 222- 2 Cp. XI. 5. 14-20. 18. There is the melody of Tvastr's daughters (tvastrisaman) 1. 1 Gram. XVI. 1. 16, composed on SV. I. 547, see SV. ed. Calcutta vol. II, page 155; there are two samans of this name, but the madhyenidhanam sama is required; according to the Arseyakalpa the trinidhanam. 19. When Indra was suffering from a disease of the eyes, the (other) beings could not cause him to sleep, (but) the daughters of Tvastrr by means of this melody brought sleep to him, for such had been their wish at that moment. 20. Wish granting is the tvastrisaman; he (who applies it) gets (the fulfilment of) his wish. 21. Indra, being afraid of Vrtra, entered a cow 1. About him the daughters of Tvastr said: 'Let us produce (him)'. By means of these melodies they produced him3. They perform the sacrificial session (wishing): 'Let us be (re)produced.' They are (re)produced. 2 1 It is a well-known trait of the Indra-myth that after the slaying of Vrtra the God hides himself, e.g., in the water, see, for instance, TS. II. 5. 3. 6, Sat. br. VII. 4. 1. 13. For the rest, Indra is known to delight in songs: Sat. br. III. 6. 1. 24. 2 The plural because the chant of one of the many samans of this name is optional (?). • 3 The Jaim. br., not containing the legend of Tvastr's daughters, has at III 19 a legend similar to the one given above in § 21: 'Indra, having hurled his thunderbolt on Vrtra, entered the cows, thinking: 'I have missed him'; these wished: may we give birth to Indra'; they saw these tvasti-samans' (etani samani). Furtheron the tvastris are designated as the cattle: pasavo vai tvastryah.

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284 22. THE BRAHMANa of TWENTY FIVE CHAPTERS. There is the arista (-saman) 1. 1 Aranyegeyagana I. 1. 11, composed on SV. I. 565, chanted here on SV. II. 225-227. 23. The Gods and the Asuras were contending; whom they slew of the Gods, that one did not come to life again, whom (they slew) of the Asuras, that one came to life again. The Gods performed austerities; they saw that arista(-saman); thereupon whom they slew of the Gods, that one came to life again, whom of the Asuras, that one did not come to life again 1. (Because they now thought:) We have through this (saman) come out unharmed' (narisama), therefore it is called. arista ('free from harm'). The arista is applied at the end (of the arbhava-pavamana-laud) in order to be free from harm. ' 1 A similar legend of the reviving of the slain Gods is found in Sat. br. II. 6. 1. 1: atha yan evaisam tasmint samgrume 'ghnams tan pitryajnena samairayanta. 24. It has a triple ida1: to support the three-day period. 31 45 r 3 r 4 r 5 r 3 1 ho ida | ho ida | ho 2345 i | da. 25. The last ida they undertake, (i.e., 'chant') 'running. necting the fourth day.-The stoma (is given) 2. 1 ' for con- 1 'Swiftly, not extended, not lengthened; the term dravantim idim seems not to have the technical meaning of dravadidi (XII. 11. 1). 2 See XII. 1. 11. XII. 6. ☐(The uktha-lauds of the third day.) 1. (There are the verses beginning:) 'Sing ye unto the very great one'1. 1 SV. I. 107=RS. VII. 103. 8-9=SV. II. 228-229. 2. By (the words) 'sing ye' the characteristic of power is brought about 1. 1 According to Sayana, because mighty princes have many singers at their court. (There are the verses beginning:) This intoxicating draught we announce to thee'1; possessed of intoxicating draught, possessed of pith is the afternoon service; he thereby puts (into it) intoxicating draught (and) pith. 1 SV. I. 383=RS. VIII. 15. 4-6=SV. II. 230-232.

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XII. 5. 22.-XII. 6. 11. 285 4. (The verses beginning :) 'Hear thou the summons of Tirasci 1' is (are) for hearing only. 5. There is the pramamhisthiya (-saman) 1. 1 Gram. III. 1. 26, composed on SV. I. 107 (first of the three samans of this name, it must be svaram.) 6. By means of the pramamhisthiya, Indra hurled his thunderbolt on Vrtra and cast him down. One who has a rival should introduce the uktha (-laud)s with the pramamhisthiya; he casts down his rival and himself fares better. 7. Thore is harivarna(-saman) 1. 1 Gram. X. 1. 34, composed on SV. I. 383 (there are four samans of this name, but the last is required, because this only has the nidhana mentioned in § 9, sce SV. ed. Calcutta. Vol. I, page 789). of us 8, 9. Indra and the Asuric Namuci made an agreement two not (one) shall kill the other either by night or by day, either with (what is) wet or (what is) dry'. Indra cut off his head at dawn before sunrise with foam of water'; neither by night nor by day, and dry. This head, a greater evil 2, been) rolled after him, (calling out): thou hast cheated!' Neither by verse nor by chant could he repel it (this head) 3, (but) by means of the finale of the harivarna-(saman) he repelled it. what is at dawn before sunrise, is foam of water is neither wet nor (than the unslain himself had Man-slayer, thou hast cheated, 4 1 Perhaps the plates of the ray, the nadisisa of Kaus, sutra VIII. 18, which is equivalent to nadiphena; this material is, it seems, used also for washing the hands. 2 papiyam, remarkable form instead of papiyas. Sayana connects it with vacam (his bhasya is printed by error partly under § 6). The translation of Hopkins in his paper 'Gods and Saints of the great Brahmana' (Transactions of the Conn. Ac. of Arts and Sciences, Vol. XV, page 47) is partly wrong. 3 On this legend cp. Maitr. Samh. IV. 3. 4: 43. 7-13, TBr. I. 7. 1. 6-7, Sat. br. XII. 7. 3. 1. 2 1 1111 4 The nidhana is: harisriya 2345 m. 10. He who lauds with the harivarna (-saman) repels, by its finale, distress and comes to fortune (sriyam) and energy. 708. 11. There is the tairascya (-saman) 1. 1 Gram. IX. 2. 2, composed on SV. I. 346, see SV. ed. Calcutta, Vol. I, page

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12. When the Angirases went to the world of heaven, they were pursued by Ogres. Tirascin of the Angiras clan' circumambulated them slantingly with this (saman); because he had circumambulated them slantingly (tiryan), therefore it is called tairascya. It was, forsooth, the bad lot that pursued them; this they repelled by means of the tairascya (-saman). He who lauds with the tairascya (-saman) repels his bad lot. 1 Read yato instead of yanto and tirascy ungirasas tiryan paryavaid; yat tiryan paryavait tat, etc. Against the masc, tirascy angirasah, the RS. (VIII 95. 4) points to a female angirasi: tirasci. 2 It is not clear which is the exact kind of manoeuvre executed by the Rsi : the word tiryan is taken into the text as it seems, simply to explain the origin of the name. This is differently explained in the Jaim. br. (III. 56, cp. Auswahl No. 175) The other Gods and Seers had gained the upward world, but Tirage of the Angiras-clan (tirascir angirasah) wished to gain the slanting worlds (tirasco lokan), where the waters flow, where the wind blows, where sun, moon and stars move. He saw this saman and by lauding with it he gained those worlds.' Further on we read that this same Tirasci gained men and cattle by applying this chant. A third tale is as follows: 'When the Gods went up to the world of heaven, they were pursued by the Ogres. They wished to repel these Ogres and saw this chant. They made of it a god-stronghold (devapuram) and drew it across (tiryak paryauhan). By it they repelled the Ogres,' 13 The stoma is seventeenfold (seventeen-versed), for getting firm support, for getting progeny. (FOURTH DAY.) XII. 7. (Out-of-doors-laud of the fourth day.) 1. (The verses beginning :) ' 1 Forth on thy behalf the mares. o Pavamana are the opening (tristich) of the fourth day. 1 SV. II. 236, 237, 238,-RS. VIII. 86. 4, 6, 5 (with var. read.) 2. Now that the three-day period has been reached ('finished, used up'), they start with the characteristic of the gayatri1: 'forth' is the characteristic of the gayatri 2. 1 The morning service as a rule, begins with gayatri verses; here are jagatis, because the second three-day period is: jagatam, gayatram, traistubham. % (p. X. 6, 1.

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XII. 6. 12.-XII. 7. 10. 287 3. The opening (tristich) is (in) jagati (-metre): the third day is a jayati-day: from jagati they step on to jagati. 4 If the opening (tristich) were any other (than on jagatis), there would be an adverseness or a conformity 1. 1 The idea of conformity is difficult to grasp. 5. (The verses beginning:) The pavamana (soma) has produced 1' is the corresponding tristich (the antistrophe) 2. 1 SV. II. 239-241=RS. IX. 61. 16-18 (var. read.) 2 That the stotriya is on jagati, the anurupa on gayatri, is caused by the fact that the author here treats of the dvndasaha with transposed metres (vyudhadvadasaha). In the sɩmidhɩ-dva lasahr all the days ought to begin with gayatri ; for the samidha-sadahi ep. Arseyakalpa 1. 9. a, page 14 of the printed text. 6 Containing (words derived from the root) jan is the fourth day; he produces food, he produces the viraj 2, he produces the twenty-one-fold stoma. 1 (p. X. 6. 4. 2 The viraj is food, and besides, the first prsthastotra of this day is the vairaja-saman. 7. And, moreover, after the former characteristic he thereby speaks the latter characteristic; that he speaks after the former characteristic the latter characteristic, is the reason why the corresponding (tristich) is called anurupa. A son resembling to him he gets, who knows this 1. 1 Identical with XI. 6. 4, J. 8 The stotriya and the anurupa are tristichs, for retaining the breathings. * Cp. XI 6. 6. 9. There are two hexastichs1, for propping the (six) seasons. 1 SV. II. 242-217=RS. IX. 41. 1-6 (var.); SV. II. 248-253=RS. IX. 39. 1, 2, 4, 3, 5, 6, (with var. read.). Whilst the verses are not indicated in the Pane br, the Jaim br. treats of them at length, as it does also of the verses mentioned In § 10 10. A tristich₁ is the last; with which breath they start, in that they break up ('finish the laud').-The stoma is the twentyone-fold (or twenty-one versed '), for gaining a firm support. (thereby) gets a firm support. 1 SV. II. 254-256-RS. IX. 65. 1-3 (var.). He

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XII. 8. (Theajya-lauds of the fourth day.) 1. (The verses beginning:) The protector of the people has been born, the wakeful one'1, are the ajya (-laud) addressed to Agni. 1 SV. II. 257, 258, 259=RS. IV. 11. 1, 6, 2. 2. Containing (words derived from the root) jan is the fourth day; he produces food, he produces the viraj, he produces the twenty onefold stoma 1. 1 Identical with XII. 7. 6. 1 3. (The verses beginning :) 'Here for both of you, o Mitra and Varuna,' are the brhat-like 2 (ajya-laud) addressed to Mitra and Varuna. 1 SV. II. 260-262=RS. II. 41. 4-6. 2 This is explained in § 4. 4. The vairupa is cryptically (equal to) the brhat 1; he thereby brings to light ('displays') the characteristic of the brhat. 1 Because, according to Ait. br. IV. 28. 3, the vairupa is the garbha of the brhat. 5. (The verses beginning:) 'Indra from the bones of Dadhyane,' 1 are the tristich related to Dadhyanc. 1 SV. II. 263-265-RS. I. 84. 13-15. 6. Dadhyanc of the Angiras clan was the chaplain of the Gods1; the office of chaplain is the food of the brahman (the priest); (so these verses serve) for retaining food. 1 For the version of the Jaiminiyas cp. Journ. of the Amer. Or. Soc., Vol. XVIII, page 17. 7. (The verses beginning:) For both of you, from this prayer,' 1 are the (ajya-laud) addressed to Indra and Agni. 1 SV. II. 266-268=RS. VIII. 94. 1-3. 8. 'O Indra and Agni, the excellent praise, as rain from a cloud, has come forth' '-anustubh-like, forsooth, is the rain 2, anustubh-like is the fourth day3: two united virafs he puts in 4, for the sake of food 5.The stoma (is given)".

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XII. 8. 1.-XII. 9. 6. 1 The second and third verse-quarters of SV. II. 266. 2 Because of a certain connection of the anustubh with vac, cp. X. 5. 10. 289 3 Because the anustubh is the metre which, after the three (gayatri, tristubh, jagati), came into existence as the fourth, Ait. br. IV. 28. 6. 4 So there are at this day two anustubhs (from the rain and the rupa of this day); if from the anustubh the two syllables, which are day and night, are not taken into account, there are left over two virajs (each of 30 syllables). 5 annam virat, e.g., T Br. I. 6.3.4. * See XII. 7. 10. (The midday XII. 9. pa vamana∙laud of the fourth day.) 1. (The verse beginning:) Be clarified, thou who accomplishest energy' 1, is the gayatri: for the sake of accomplishment. 1 SV. I. 434 Rs. IX. 25. 1, 3, 2=SV. II. 269, 270, 271. (The words) be clarified' are the characteristic of the brhat 1, for this day is a brhat-day. 1 The second day of the whole period, a brhat-day, begins equally with pavasra, XI. 6, 1 cp, however, ib. § 2. 2 Cp. note 1 on XII. 8. 4. 3. (There is the tristich :) 'In thy friendship, o Soma, day by day I take the greatest joy, o Drop! Many difficulties, o brown one, assault me; do thou pass beyond these hedges' 1. 1 SV. I. 516=RS. IX. 107. 19-20=SV. II. 272-273, 4. For they are passed beyond '-'as birds, have we flown beyond', for they have flown beyond 2. 1 They are now passed over the first three-day period. 2 Last verse-quarter of SV. II. 273. 6 5. (There is the tristich beginning :) Being clarified he has step. ped upon "1. 1 SV. I. 488=RS. IX. 40. 1-3=SV. II. 274-276. 6. Being gayatri (-verses) they (these) are tristubhs by their characteristic therefore, they are applied on the (proper) place of the tristubh 2. 1 As containing the words visva (SV. II. 274. b), vrsa (275.b), rayim (276.a) Cp. X. 6. 2. 2 The last saman of the midday-pavamana is on tristubh-verses. 19

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7. There is the gayatra (-saman). The brahmana of the gayatra is the same 1. 1 Cp. VII, 1. 1, sqq. 8. There is the atharvana- (saman) with four finales 1, for propping the four-day period 2. 1 Aranyegeyagana I. 1. 23, composed on SV. I. 33, here chanted on SV. II. 1 1 2 12 111 11 269-271; its four finales are: avat, suvah, jyotih, i 2 3 4 5, see SV ed. Calcutta, Vol. page 400. II. 2 According to the Juim. br. (III. 66), the Atharvans had gone to the world of, heaven, situated' above the falcon', but here they found no firm support; they saw this saman and by applying it they found a firm support in the world of heaven, 9. Of four verse-quarters is the anustubh, and the fourth day is an anustubh- day 1. 1 And, therefore, this saman with its four finales is commendable. 10. The samans seen by the Atharvans, forsooth, are medicine'; he thus applies medicine. 1 We have apparently to think of the santa-part (the · white magic') of the Atharvaveda, cp. Bloomfield, the Atharvaveda (in the 'Grundriss der Ar. phil.') page 8. Jaim. br (1. c.): tad u bhesajam eva prayascittir; atharvabhir vai bhesajam kurvanti. 11. There is the finale-wishing (saman) (nidhanakama)1. 1 Gram. IV. 2. 13, composed on SV. I. 152, called in Jaim. br. III. 67 nidhanakamam vairajam. 12. One wish (only) he acquires by any other announced finale, but this nidhanakama (-saman) (serves) for obtaining (the fulfilment of) all wishes. 1 13. There is the astadamstra (-saman).' 1 Gram. IX. 1. 20, 21 are both thus designated, ep. X 1. 11. 11; here, according to Sayana, the last of the two is required. According to Jaim. br. III. 67 it is urdhvelam. 14. The brahmana of the astadamstra is the same 1. 1 See XI. 11. 12, 13. 15. There is the abhisava (-saman) ('bridle- chant') 1, for supporting the day. 1 Gram. XIV. 2. 6, composed on SV. II. 512, here chanted on II. 272-273. 16. What is not sustained, that he sustains by means of a bridle.1

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XII. 9. 7.-XII. 9. 20. 291 1 Besides the explanation of the name as 'bridle', the Jaim. br. has also this, that the saman was seen by Abhisu, the son of Syavasva, who wished that the Gods might drink of his soma.-Sayana periphrases the word abhisu by sanku 'a peg'. 17. He chants it with repeated push' 1, for such is the characteristic of this day 2. The 1 On anutunna and its translation see VIII. 9. 13, X. 6. 4, XII. 10, 11. anutoda in this saman is the twice occurring syllable e at the end of the prastava : 3 Fr yn parito sincata sutam | e | e, see SV. ed. Calcutta, Vol. 11, page 79. 2 See X. 6. 4. 18. There is the angirasa (-saman) (chant of the Angirases) with four finales 1, for sustaining the four-day period. 1 Gram. XV. 1. 18, composed on SV. I. 518. The four nidhanas are probably 3 anho va: page 98. 19. 5 3} 5 3 " 234 pa; a 234 pa, and cyn-234 tah, see SV. ed. Calcutta, Vol. II, It has (the word) svah (light. heaven') at its back (i.e. in its middle), for such in the characteristic of this day 2. 3 } 5 1 Instead of one of the nidhanas in the middle of the saman, the word svah must be chanted. The ritualistic authorities are at varianco as to where exactly this svah should be put in: instead of the first or instead of the second ♬ 234 pa; according to Gautama and Dhananjayya, the second must be replaced by si 234 nah (Laty. V. 10. 8-9), cp. Nidanasutra III. 12: atha svahprsthasyangirasas ya mdhanayor unupurvye vivadunte: svah purvam idottarety eke (as Laty, and Drahy. ; for upu may to replaced by ida); evam etayoh samuntayor unupurvyam bhavati; idam vayam purvam kurma (as do Gautama and Dhananjayya), evam anayoh samunopayad abhivyaharam pasyamo yatha rajane madhucchandasa iti. It is remarkable that the hagana (see SV. ed. Calcutta, Vol. III, page 520) seems not to notice this prescript; for a similar case ep. XI. 10. 14. But a prayoga 3 3 3 3 21 1 consuited by me has: a 234 va | i 231 da | a | su 231 vah | a | paridhim ra 23 | ; the a donotes antarnidhanam. So this prayoga is in accord with the vayam of Nidana and with Gautami and Dhananjayya. With this disposition agrees also the Jaim. br. (III. 69) : ta etam madhya-ilam upetya svar ity uparistad upayan. 2 The connection is sought by Sayana in the fact that this day is a vairaja, has the vairaja as hotuh prsthastotram. 20. There is the satrasahiya (-saman)1. 1 Gram. V. I. 27, composed on SV. I. 170; the second of the two samans of this name is required, because it must be svaram (SV. ed. Calcutta, Vol. I, page 387).

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21. What had been (left) unconquered of (the possessions of) the Asuras, that was conquered by the Gods by means of the satrasahiya (-saman). (Because they thereupon said or thought:) 'We have conquered (sah) them finally (satra), therefore, the satrasahiya is called thus1. 1 Cp. Jaim. br. I. 182, see the text in Auswahl' No. 67. 22. He who lauds with the satrasahiya, conquers finally his rival. 23. They chant (it) on gayatri (verses), for the sake of getting a firm support1, for (the obtainment of) priestly lustre; with which breath they start, in that they go up (finish the stotra ') 2. 1 Because the gayatri has three versequarters, three feet! So Sayana. 2 The stotra begins and ends with gayatri -verses. 24. They are gayatri (-verses) containing (the word) 'bull'1 thereby, they do not depart from the characteristic of the tristubh.2 The stoma (is given) 3. 1 gamad indro vrsa sutam, SV. II. 275. b. 2 The last saman of the midday-pavamana-stotra ought to be chanted on tristubh metre (Arseyakalpa, Einleitung, page XXIV). As the gayatri-verses contain the characteristic of the tristubh, the word vrsan (see X. 6. 2), this condition is fulfilled and in a cryptic way they chant tristubhs. The reasoning of Sayana here seems false. 3 Cp. XII. 7. 10. XII. 10. (The prstha-lauds of the fourth day.) 1. (There are the verses the first of which is :) 'Drink, o Indra, the soma, let it gladden thee; the soma that has been pressed for thee, o (God) with the bay horses, by the stone, (that is) as a steed well controlled (suyata) by the arms of the presser '1; long-drawn (ayata), as it were, is the fourth day in order to control it (yatyai). : 1 SV. I. 398=RS. VII. 22. 1-3=SV. II. 277-279. ' 2. (The verse beginning:) The men him who prevails in all battles' is an excessive jagati2; he, thereby, steps on to a larger metre: in order not to slip down. 1 SV. I. 370=RS. VIII. 97. 10, 12, 11=SV. II, 280, 281, 282 (with var.). 2 An atijagati with one or more verse-quarters of 13 instead of 12 syllables.

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XII. 9. 21.-XII. 10. 9. 293 3. A slipping down it is, as it were, if after a larger metre he applies a smaller one. That on the fourth day an excessive jagati is applied, (serves) for not slipping down. 4. (There are the verses beginning :) He, who the king of men 1 SV. 1. 273=RS. VIII. 70. 1-2=SV. II. 283-284. 5. For, at this moment they have arrived at the reign of the voice; he causes through this (verse) the Sacrificer to come to reign. 1 This rests on the word 'king'; for the rest, the purport is not clear; a similar expression XII. 11. 4; the Jaim. br. III. 75 uses the same expression but with the singular of the verb. 6. By means of the metres the Gods brought the sun to the world of heaven; it did not hold (there); by means of the finale of the vairaja(-saman)1 they fastened it; therefore, the sun shines thitherward and hitherward 2, for thitherward and hitherward is the sound i 3. 1 The finale of the vairaja, aranyegeyagana 11. 1. 31, composed on SV. I 398 (SV. ed. Calcutta, Vol. II, page 433) is i 2345; cp. above, X. 10. 1: inidhanam caturthasya (ahnah). 2 Thithorward at night, for then the stars are visible; hitherward, at day, for then the earth is illuminated by the rays of the sun. Here we meet with the view of the sun, found in the Brahmanas, cp. E. Sieg, Der Nachtweg der Sonne, S. 7. 3 As being articulated in the mouth between a and u. 7. Having chanted the prastava, he applies the props'1; he, thereby, puts food into his (own) mouth, for the prelude (prastava) is the mouth 2 of the chant. 1 The stobhas: matsva, ojah, sahah, balam, indrah, vayah, brhat, rtam, svah jyotih, dadhe, each followed by ha u, see SV. ed. Calcutta l.c. 2 mukha meaning 'mouth' and 'beginning '. 8. Ten times 1 he 'props'; of ten syllables is the viraj, virajlike is food for the obtainment of food. 1 Probably the last stobha: dadhe, is not counted as vistambha. 9. Thirty times1 he 'props', for retaining more food. 1 The vistambhas are applied in each of the three verse-quarters. For the rest, it is remarkable that the uha (see SV. ed. Calcutta, Vol, V, page 391) does not insert these vistambhas, but the Prayogas, consulted by me, do. On these the author of the Nidanasutra (III. 12) remarks: atha katame vistambha iti? devata ity ahur, devatabhih padani vistambhaniti, tad ahur: ekadasema devata, dasa krtvo vistabhnatiti, dasaitah satyampraya bhavanty apiva ya ete devatantareru daca stobhas tan vistambhan avocat, tair devata vistabdha iti.

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. 10. There is the vairajasaman; they chant (it) on viraj verses 1; the 'props' are viraj-like 2; united virajs he puts in, for the sake of food. 1 SV. JI. 277-279 are in viraj-metre. 2 Because they are ten in number. 11. He chants (it) with repeated push 1, for impregnation's sake; for from the repeated push 2 seed is implanted (pregnancy follows). 1 See note 1 on VIII. 9. 13. The chant of ar. geya II. 1. 31 begins with thrice repeated ho iya. ] 2 viz. of the penis in the vagina. -For the anutoda cp. also Nidanasutra III. 12: atha vairajam tryanutodam eke kurvanty (800 J. Br. III 70: trir anutudati) : evam chandaso 'dhyaya iti; caturanutodam vayam: evam acaryavaca iti; tenu vatsapram samadadhyad ('he should make to agree): yadi vairajam tryanuto dam, vatsapram api tryanutodam; yadi caturanutodam, vitsapram api cuturanutodam, evam va brahmanam bhavaty: etasmin vai vairajam pratisthitam iti (XII. 11 24) 12. On the right thigh of the Udgatr they churn fire1; for from the right side the seed is discharged 2. 1 Cp. VII. 8. 11. 2 Because daksinato vrsa yosam upasete, Sat. br. VI. 3. 1. 30 and ep. the other passages collected by Oertel in Journ. of the Amer. Or. Society, Vol. XXVI, page 188. 13. When it (the stotra, the laud) is brought near (i.e announced by the Adhvaryu), but before the him-sound has been made, they churn when it (the fire) has been produced, he makes the him-sound over it. 14. Therefore, when a young (a calf) has been born, the cattle makes the him-sound over it (sniffs at it) '. 1 Cp. Kath. XXVII, 9 : 150 4: tasmad gaur vatsam jatam abhihimkaroti. 15. About this (fire), after it has been produced, they (the theologians) are in doubt: shall we throw it into the garhapatya or into the agnidhra or into the ahavaniya?' 1 1 On the dative tasmai and the impf. amimamsanta cp. Introduction, Chapter III § 8 (page XXVIII). 16. They throw it into the ahavaniya; for the ahavaniya is the resting place of the Sacrificer 1. He, thereby, makes his own resting place provided with light. 1 During the sacrifice he is seated south of the ahavaniya.

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. 17. XII. 10. 10.XII. 10 22. Possessed of light and priestly lustre is he who knows this. 295 18. On it he pours out a libation, for (the sake of) appeasing (it) He pours on it a libation of clarified liquid butter (ajya). Afya, forsooth, is brilliance, brilliance he thus puts into himself. 19. He pours it out with the viraj (-verse): 'Kindled, blaze forth, o Agni, before us' 1; the viraj is food for the obtainment of food 2. 1 RS. VII. 1. 3=SV. II. 725. . : 2 To §§ 12-19 refers the Sutrakara (Laty, III. 5. 5-12, Drahy. IX. 1. 5-13): When the stotra of the vairaja-chant has been announced, he (the Udgatr) should put on his thigh, lengthwise, a chip of wood and two blades of grass; on it he should put crosswise the churning-apparatus, turning the (fire-) generating part towards himself. Then (whilst, according to Jaim. br. III. 71, the Prastotr and the Pratihartr keep hold of the apparatus) he should churn thrice from right to left on (his thigh), (with the formula): 'Be produced along with the gayatri-metre ; along with the tristubh-metre; along with the jagati-metre; along with the anustubh-metre; along with the viraj-metre,' so, according to Gautama; with four of these formulas, according to Dhananjayya; with three, according to Sandilya. Having touched the point of contact of the two churning sticks, he should smell at his hands with the formula: Thou art brilliancy, put brilliancy into me'. Whilst the fire is being churned (the act accomplished by the Udgatr is no churning proper, but only an imitation of the act), he should 'yoko' the stoma. When the fire is produced, they should chant the laud. Having caused the Sacrificer to say his say (ep. I. 6. 3), he should mutter over the fire: Return again with sap! agam, o Agni, with strength and life! Protect us again from trouble.-Return again with wealth, o Agni ; pour forth the all-enjoying stream from all sides" (SV. II. 1182, 1183), and then offer into it; this has been set forth in the Brahmana (viz. XII 10. 18, 19); with (the simple word) svaha, he should make the second offering' -It is probable that this anumantrana with SV. 11. 1182, 1183 is taken from the Jaim. br. (III. 71), otherwise, the verses, as they occur in the uttararcika, would have been indicated by their pratika. Another, equally possible, conclusion would be that at the time of the Sutrakaras the Uttararcika did not yet exist 1 20. The traisoka(-saman) is the Brahman's chant 2. 1 Gram. IX. 2. 35, composed on SV. I. 370. 2 The third prstha-laud. 21. They chant it on excessive jagatis 1, for the stepping up of this day; for, indeed, they step up by this day. 1 Cp. notes on § 2. 22. (The words) 'by day' they undertake ('apply') as finale 1, for repelling evil 2. He who applies in lauding the traisoka(-saman), repels evil 3.

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3 5 1 The nidhana is (ep. SV. ed. Calcutta, Vol. I, page 754) di 234 va. 2 Because day repels darkness ; evil. d2 234 va. ' 3 About the origin of the traisoka the Jaim. br. (III. 72, see the text in 'Auswahl' No. 176) preserves the following interesting tale: Kanva Narsada had married the daughter of Akhaga, an Asura. By her he begot two sons: Trisoka and Nabhaka. She, being angry, returned to her relations. He went after her. The Asuras, smearing him (his eyes) with a sticking substance, addressed him: • Now discern the day-break, (and announce it to us), if thou art a (true) brahmana.' The two Asvins perceived this, the Asvins, who amongst the Gods are those that untie the fastened. These two approached unseen (by the others) and said to him: "The moment we will, touching the lute, pass thee, flying above thee (in the air), thou shalt discern day-break.' During this night they (the Asuras) leaped up again and again, (calling out): 'Arise ye, the day has come! Yoke your ploughs!' But each time he said: ⚫ It dawns not yet, for sure." Then these two (the Asvins), touching the lute, passed flying above (him), and (now) he said: Take ye away this (sticking substance from my eyes), the day has come now, yoke your ploughs.' They said Verily, this one was a brahmana, a seer. ; Here with his wife! Let • us give her to him.' They gave her to him. She said to him: They seek again to slay thee in a hidden way. I have heard them conversing. They will put down for thee in the shadow (?) a golden seat; do not sit down upon it!' They went away; they had put down for him in the shadow a golden seat. He, not taking heed, sat down on it. But, turning into stone, it entangled him. Then his sons, Trisoka and Nabhaka, perceived that the Asuras had entangled their father in stone. They approached. Nabhika uttered the wish: May I cause it (the stone-seat) to fall down.' He saw this hymn attributed to Nabhaka * and sang it over him. He (Kanva) became visible in it (in the seat), just as in a jewel the jewel-string is visible. Thereupon Trisoka uttered the wish: May 1 throw it asunder'. He saw this saman (the traisoka) and by means of it he caused it to fall asunder in two parts. He (Kanva), being (still) senseless, returned to life. He (Trisoka) wished: May he live' and touched him, (whilst uttering the nidhana): 'Hey, live't. So he lived, but it was as darkness for him. He (Trisoka) wished: May it be day to him. He touched him (whilst muttering the nidhana): 'Hey, day*'. He wished: 'May I make him reach the world of heaven', and (by muttering the nidhana): 'Hoy, to heaven' he made him reach the world of heaven't. ' ' (* To Nabhaka Kanva are attributed three suktas in the Rksamhita: VIII. 39-41.) jiva.) († The nidhana of the traisoka in the Jaim, gana is: 0 (This tale of Kanva must have been known to the poets of the Rksamhita, as appears from I. 117.8, 118.7. c, d, VIII, 5. 23.) ' 1 23. Bharadvaja's various chant' (preni) is the Acchavaka's chant 2.

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XII. 10. 23. XII. 11. 5. 297 1 Gram. I. 2. 29, composed SV. I. 37. 2 The fourth prsthastotra. 24. The Gods call food various,' (so it serves) for obtainment of food. 25. It (the prsnisaman) is idabhir aidam', for thus is the characteristic of the fourth day 2.-The stoma (is given) 3. 1 See note 4 on X. 11. 1. 2 See X. 11. 1. 3 See XII. 7. 10. XII. 11. (Thearbhava - pa vama na-laud of the fourth day.) ' 1. (The verses beginning:) Round (pari) the dear, the wise of heaven contain (the word) 'round'; the fourth day is the end 23 these (verses) (serve) to close it (par y aptyai) 3. 1 SV. I. 476=RS IX. 9. 1, 3, 2 (the Jaim. agree with the sequence of the RS)=SV. II. 285, 286, 287. 2 The fourth day is the last of a caturatra (!). 3 2. Read anto vai caturtham ahas, tasyaitah paryaptyai, ep. XII. 5. 4. C (In the verses beginning:) Yes, thou, the divine' 1, (the word) thou' is the characteristic of the brhat, for this day is a brhat-day.2 1 SV. I. 583=RS. IX. 108. 3-4=SV. II. 288, 289. 2 Cp. the verses, on which the brhat is chanted, which begin tvam id dhi havamahe, and X 1. 9. 1. 6 3. (There are the verses, the first of which is :) Soma being clarified by the wave, flows through the wool of the sheep, the Pavamana, roaring at the front of speech ' 1. 1 SV. I. 572=RS. IX. 106. 10-12-SV. II. 290-292. 4 For at this moment they have arrived at the front of speech; by means of this (verse) they cause the Sacrificer to come to the tront 1 1 Cp XII: 10. 5, XII. 11. 3 and 4. 5. (The verses beginning:) By fore-conquest, from your plant'1, are the two viraj (verse)s 2, for this day is a viraj-day 3.

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1 SV. I. 545 RS. IX. 101. 1-3=SV. II. 47-49 2 Cp. note on VIII. 5. 7. 3 Because of its first prsthastotra: the vairaja-saman. $ 6. (There are the verses beginning :) Soma is clarified, the engenderer of thoughts' 1: the sodasin-cup, which is drawn during the morning service 2, this they engender during the afternoon-service 3. 1 SV. I. 527=RS. IX. 96. 5-7=SV. II. 293-295. 2 See e.g. Ap. srs. XIV. 2. 3-4. 3 This cup is offered during the afternoon-service, see e.g. Ap. XIV. 3. 1, sqq. This fourth day namely has a sodasin at the end. 7. Being tristubhs they are, by their characteristic, jagati (verse)s1; therefore, they are applied at the place of the jagati (verse)s 2. 1 Because they contain in the last verse-quartor: utisthati vrsubho gosu junan, features of the third day (ep. X. 6. 3), which is jagatam. 2 At the end of the arbhava-laud, cp. Arseyakaipa, Einleitung, page XXIV, The brahmana of the gayatra 8. There is the gayatra (-saman). is the same 1. 1 See VII. 1. 1 sqq. 9. There is the aurnayava (saman) (Urnayu's chant) 1. 1 Gram. XIII. 1. 38, composed on SV. I. 176, the second of the two, cp. the next following §. 10. The Angirases (once upon a time) performed a sacrificial session, and (in consequence of it) they reached and won the world of heaven, but the path leading to the Gods they did not know 1. One of them, Kalyana of the Angiras-clan, went out (away from his fellowSacrificers) to study 2. He came upon the Gandharva Urnayu, who was swinging amidst the Apsarases. Whenever he (Urnayu) indicated one of these by (the words): this one'3, she desired him. He (Urnayu) addressed him: Kalyana, reached verily and won by you (i.e. by thee and thy fellow-Sacrificers) is the world of heaven, but the path leading to the Gods ye do not know. This chant is conducive to the attainment of heaven. By using it in lauding ye will get to the world of heaven. But do not say: 'It is I who have seen it'. 3 1 It is a well-known theme in the Brahmanas, that the Gods got to heaven and after them the seers knew the way to heaven, see e.g. VIII. 5. 7.

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XII. 11 6.XII. 11. 14 299 2 Cp. note 1 on XV. 5. 20.-Sayana reads umgiraso dhyayam udavrajat, and takes dhyayam as gerund. The text has angiraso 'dhyayam udavrajat, and this reading seems to be supported by XV. 5. 20: reim adhyayam udvi ajitam In the Jaim. br. (HII. 77) it is the Angiras Svitra who goes out to collect fuel: samiddharah parait. 1 1 111 3 iyam is apparently the nidhana of the second aurnayava: 1 '3 ya2345 m, the chant-form for iyam, designating at the same time the saman which it concludes. 11. Kalyana returned and said (to the other Angirases): 'Reached, forsooth, and won by us is the world of heaven, but the path leading to the Gods we do not know. This chant is conducive to the attainment of heaven; by using it in landing we will get to the world of heaven". (They said :) Who is it that has told it to thee?' Even I myself have seen it' (he said). Having applied it in lauding they got to the world of heaven, (but) Kalyana was left behind, for he had told a lie1 He is the leper here on earth 2. 1 In the same way it is told of Cyavana that, when either the Bhrgus or the Angirases reached heaven, he was left behind old and decrepit, Sat. br. IV. 1. 5. 1 2 Differently the Jaim. br. (III. 77): He (Svitra the Angiras) became a svitra (probably a kind of viper): the svitras are the vipers (ahɩ); because he was left behind (ahiyata), thence they derive their name (of ahi): the others are the serpents". 12. Conducive to the attainment of heaven is this saman; he who applies in lauding the aurnayava(-saman) shares the world of heaven, the world of bliss. 13. There is the brhatka (-saman)1. 1 Gram XI. 1. 1, composed on SV. I. 401 (it is svaram). C 14. It is a saman commendable by its Rsi-descent1. (The verses beginning:) Yes, thou' 2, (serve) to obtain food; by means of (the word) 'Yes', indeed, food is given 3, and, besides, he lifts up with this (saman) the sodasin (-cup) 4. 1 It is not wholly certain that this is the meaning of sumarreyena prasastam. Perhaps by the words of the verses themselves'. The same expression XIII. 3. 19, XIV. 10. 5. 2 See § 2, above. 3 An affirmative answer is indicated by the particle hɩ; see examples in Delbruck, Altindische Syntax, page 524. 4 See note 3 on § 6.

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15. There is the atisadiya (-saman) 1. 1 Gram. XVII. 1. 31, composed on SV. I. 572 (the last of the two, being nidhanavat). 16. The atisadiya (-saman), forsooth, is life 1; (it serves) for attaining (long) life. 1 ayuh is the normal length of human life. Perhaps this man is identified with ayus, because its name reminds of atisadayati 'to (set) bring across'. 1 17. They undertake ('chant') the finale until their breath fails 1 (by doing so) they reach the full space of life2. 1 They keep on chanting the nidhana as long as their breath permits. 2 This statement seems to yield a good sense only, when seen by the light of the Jaim. br. (III. 79): 'The creatures, created by Prajapati, fainted away. Prajapati touched them with this saman and they again recovered their breath,' etc. 18. There is the nanada (-saman) 1. 1 Gram. IX. 2. 13, composed on SV. I. 352. 19. (It is) of larger repetitions; passing over the fifth day (it is thereby) a laying hold of the sixth day; thereby, they lay hold of the sixth day for the sake of continuity 1. : 1 I am not at all sure about the interpretation and the meaning of this sentence. Sayana is not very explicit. Perhaps the larger repetitions' are explained by § 20. Perhaps XIII. 10. 2 may be compared. 20. Sixteen syllables' he takes for the prelude (prastava). Moreover, the sodasin (-cup) he thereby lifts up (for its libation) 2. 1 The first sixteen syllables. 2 Cp. note 3 on XII. 11. 6. 21. There is the andhigava (-saman) 1. 1 Gram. XVI. 1. 12, composed on SV. I. 545. 22. One (kind of) viraj is the verse-quarter viraj, another is the syllabic viraj. By means of the verse-quarter viraj he (in chanting on the verses SV. II. 47-49) obtains the food from this world, from yonder world by means of the syllabic viraj. He who in lauding applies the andhigava (-saman), obtains the food of both these worlds. 1 See note 1 on VIII. 5. 7.

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XII. 11. 15.-x 11. 12. 2. 23. There is the vatsapra (-saman) 1. 301 1 Gram. VIII. 2. 11, composed on SV. I. 317, SV. ed. Calcutta, Vol. I, page 639; gram. VIII. 2. 9 and 10 are equally i-nidhana, and anutunna. 1 24. On this chant the vairaja (-saman) is established 1; he who in lauding applies the vatsapra, gets firmly established. 1 Because the vatsapra as well as tho vairaja (ep. XI. 10. 6) has the 'repeated push', the anutoda, both are unutunna, cp. Laty. VII. 7. 28-30: The last words of its (the vairaja's) verse-quarters they should repeat four times or thrice; thus also of the vatsapra of the fourth day; but there should be agreement (i.e., if the vairaja is made with four, the vatsapra also should have four anutodas)', and cp. the passage cited from the Nidanasutra in note 2 on XII. 10. 11. The Jaim. br II. 81 remarks: vairajasya ha khalu va etad anurupun suma. 25. Vatsapri, the son of Bhalandana1, could not find faith (sraddha); he performed austerities and saw this vatsapra(-chant). Thereupon, he found faith. (Thinking) we will find faith', verily, they perform the sacrificial session; faith he finds. 1 Vatsapri is known also from the pravarasutras (Ap. XXIV. 10. 16, Baudh. pravarasutra 53: page 465 of the Calcutta ed. of Baudh. srs.). According to the sutra of Baudhayana, his father is also Bhalandana, his son Mankila. A vaisya should in his pravara proclaim these as his rsi-ancestors; ep. also TS. V. 2. 1. 6, Maitr. Samh. III. 22: 16. 9. 2 26. It has (the syllable) i as finale, for such is the characteristic of the fourth day 1.-The pavamana-lauds finish 2 on a finale3, to support the day. The stoma (is given) 4 . 1 Cp. X. 10. 1. 2 The same is found XIII. 5. 28.-Cp. Sadvimsa br. III. 7. 1. 3, 5.-The prescripts that the pavamanas finish at the first triratra on a chant with svara, at the second on a chant with nidhana, at the third on a chant with ida, seem to prevail for the samudha-dvadasaha. 3 Cp. note 1 on XII 5. 28. 4 Cp. XII. 7. 10. XII. 12. (Theuktha-lauds of the fourth day.) 1. (There are the verses beginning): The thriving Agni '1. 1 SV. 1. 21 RS. VIII. 102. 6-8=SV. II. 296-298 2. For they throve1 at that time1; by means of this (verse) they make the Sacrificer thrive.

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1 The Gods, at the afternoon service, when they performed the sattra, cp. XI. 11. 4. 3. (There are the verses beginning): Thee, o incomparable one, we'; for at that time they got to the incomparable form (manifestation') of Prajapati. To an incomparable (state) he by this (verse) brings the Sacrificer. 1 SV. 1. 408-RS. VIII. 21. 1-2=SV. II. 58-59. 4 (There are the verses beginning): Drink thou, o Indra, this excellent immortal gladdening soma'1; for at that time they got to the excellency of Voice; by this (verse) he brings the Sacrificer to excellency. 1 SV. I. 344 RS. I. 84. 4, 6, 5-SV. 11. 299-301. 5. There is the saindhuksita (-saman) 1. 1 Gram. 1. 2. 1, composed on SV. I. 21; the first of the three saindhuksitas is required: svaram. 6. Sindhuksit, a king-seer 1, being held off 2 a long time (from his realm), saw this saindhuksita (-saman). He returned (by means of it). (to his realm) (and) was firmly established. He who in lauding applies the saindhuksita, returns (to his estate) (and) is firmly established. 1 The Jaim. br. (1 II. 82) calls him a king of the Bharatas (bharato raja), dwelling at the Sindhu and, therefore, called Sindhuksit. 2 On the construction cp. Oertel, Disjunct use of cases, page 20. 7. There is the saubhara (-saman) 1; it is the sharpness (splendour) of the brhat 2. 1 Gram. III. 1, 31, composed on SV. I. 109; the first of the three samans of this name is required: nidhanavat. 2 Cp. VIII. 8. 9. 8. Gone down, as it were, is the fourth day 1; by means of this splendour of the brhat, (which is) the saubhara, he props it. 1 The preceding days have their first prsthalaud on larger verses (on brhativerses) than the fourth day (on viraj-verses). 1 9. There is the chant dear to Vasistha 1 (vasisthasya priyam). 1 Gram. IX. 1. 27, composed on SV. I. 344. 10. By means of this (saman) Vasistha won Indra's favour1; he who in lauding applies the (saman) of Vasistha wins the favour of the deities. The stoma (is given) 2.

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XII. 12. 3.-XII. 13. 5. 303 1 Vasistha is the Seer who alone saw Indra before his mental eye; Indra revealed to him the stomabhaga-formula, TS. III. 5. 2, Kath XXXVII. 17. 2 Cp. XII. 7. 10. XII. 13. (The sixteenth laud of the fourth day.) 1. Indra and the brhat (once upon a time) came together'. The brhat surpassed Indra through one of its manifestations. Indra was afraid of this (manifestation), lest it (viz. the brhat) should overcome him by means of it. He (Indra) said: 'Let this be for thee the sodasinsoma-feast.' It became the sodasin; this (is) its origin. 1 With hostile intentions or to vie with each other (?). Sayana's explanation of sanvibhavatam, based on VI. 1. 8, seems to be unacceptable. 2. In prosperity his rival is surpassed by him, who chants on twofooted gayatri (-verses) the brhat as sodasin. 1 3. The two-footed gayatri (-verses) are: 'Unto our soma, with the bay (steeds)' 2; on these the chant is to be held 3. 1 The verses (see note 2) are properly gayatris with three verse-quarters, but the last verse-quarter of each verse is a repetition of the first verse-quarter of the first verse and so is not taken into account. 2 SV. II. 1140-1142=RS. VIII. 93. 31-33. 3 In the hagana no brhat-saman on these verses is recorded, probably because it is optional, see the following § §. 4. Indra, saying; I will slay Vrtra', resorted to Prajapati. To him (Indra) he gave this anustubh1 devoid of energy; by means of this (verse) he (Indra) did not vanquish (Vrtra); because, being unvanquished, he roared (vyanadat), therefrom the nanada (-saman) has its name. 1 The nanada-saman (gram. IX. 2. 13) is composed on the anustubh SV. I. 352; it is worked out mhagana X. I. 1, in agreement with Arseyakalpa III. 1. d (SV. ed. Calcutta, Vol. IV, page 517).-Cp. Ait. br. IV. 2. 2: nunadam solasisama kartavyam ity ahuh. 5. He (Indra) again resorted to him (to Prajapati). He (Prajapati) formed the energy of the seven Hotra(-function)s and gave it to him 1. 1 The seven hotras are the functions of the Hotr, the Maitravaruna, the Brahmanacchamsin, the Acchavaka, the Potr, the Nestr and the Agnidhra.

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6. He (Indra) vanquished him (Vrtra). He who knows this, vanquishes him whom he wishes to vanquish. 7. Therefore, they (the Chanters) chant on (verses) containing (the word) hari1, they (the Hotrs) recite (verses) containing (the word) hari 2, the cup (the graha) is drawn (by the Adhvaryu) with (verses) containing (the word) hari 3; for, having formed the energy (haras), he had given it to him (Prajapati to Indra). 1 SV. I. 347=RS. 1. 84. 1, 3, 2=SV. II. 378-380; cp. below, § 17, 2 Asv. VI. 2. 2 prescribes RS. I. 84. 1-3; Sankh. differs, he prescribes no hurivat-verses. 3 The Adhvaryus (ep. Ap. XIV. 2. 12, Baudh. XVII. 1: 283. 10, Katy. XII. 5. 2) use RS. 1. 84. 3 or (cp. TS. I. 4. 38-42) other verses, among which are RS. I. 84. 1,2. Cp. Sat. br. IV. 5. 3. 4: tam vai harivatyarca grhnati, harivatisu stuvate, harivatir anusamsati: viryam vai har a indro suranam sapatnanam samavrnkta, etc, 8. The sodasin has twenty one resting places, for seven priests make vasat at the morning-service, seven at the midday-service, seven at the afternoon-service 1. 1 The remark is mado with respect to $ 5. For the rest, all the stotras of thisday are twenty-one-versed. 9. It is the gaurivita (-saman) 1. 1 Gram. V. I. 22, composed on SV. I. 168, chanted on SV. II. 302-304, cp. § 22. Ait. br IV. 2. 1: gaurivitam solasisama kurvita. 10. Gauriviti, the son of Sakti, saw this (saman), as it was left over from sacred lore; that became the gaurivita (-saman). In lauding the sodasin with the gaurivita, they laud that which has been left over by means of that which has been left over it (the sodasin) includes the day of to-morrow and is also fit for (obtaining) progeny 1. 1 Cp. XI. 5. 14-15; with a few variants § 1-10 occur also in Jaim. br. I. 203, 204. 11. $ 'He (i.e. my Udgatr?) has by means of a creeper happily enoircled the big one,' thus (once upon a time) spoke Upoditi, the descendant of Gopala, he has applied on the anustubh(-part) 1 the nanada, and has chanted the sodasin on the gaurivita(-melody); thereby, he has got straightway to prosperity, from prosperity 2 I am not deprived 3 3

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XII. 13. 6.XII. 13. 15. 305 1 That part of the arbhava-pavamana laud which precedes the last part (in this case, the nanada is chanted on SV. II. 47-49, ep. Appendix 4. d on the Arseyakalpa, page 208 of the edition). 2 sriya for sriyah, ablative. 3 We are tempted to change all the third persons of the words uttered by Upoditi into first person singular, but, as the Jaim. br. presents equally the third person, we must take as subject 'the Udgatr.' The parallel passage occurs twice in the Jaim. br. (1. 204, III. 80) in these words: aupoditir ha smaha gaupalayo : visalam libujayabhyadhad, anustubhi nanadam akran (or akrt), gaurivitena godasinam atustuvan, na sriya (a)vapadya iti; na ha vai sriya (a)vapadyate ya evam veda. For the rest, we have here an attempt to reconcile the different views: the nanada, mentioned in § 4 and the gaurivita of § 9. 12. He, forsooth, happily encircles, by means of a creeper, the big one, who, having applied the nanada on the anustubh(-part), chants the sodasin on the gaurivita; straightway he comes to prosperity, from prosperity he is not deprived. ' 13. On the sakvart(-verses) 1 the sodasin should be chanted by him, who wishes: May I be possessed of a thunderbolt' (' a destructive weapon)'. 1 Probably SV. II. 1151-1153=RS. X. 133. 1-3 (cp. TS. II. 2. 8. 5 with ib. 1. 7. 3. 0); to the author of the Kathaka (X. 10; 136. 8 sqq.) the mahanamniverses are the same as the sakvari-verses, as it seems, cp. my note 272 on 'Altindische Zauberes, die Wunschopfer,' page 100, and cp. Nidanasutra II. 13: atha khalv aha · sakvarisu sodasina stuviteti; tatraike mahanamnih pratiyanty, etah sakvaryo bhavantity; etasv eva sakvaripravado bhavatity aparam, etas cadhikrta bhavantiti. Laty. X. 2. 1 sqq.: sakvarisu sodasina stuviteti; gaurivitam mahunamnisu syad rkeodana hi tatprakarane; mahanumnyas tv eva godasisuma syur, na hy etusv anyat samapadyate. The Sutrakara, then, prefers to take the mahanamni-versos as the chant of the sodasin. As there exists in the uhagana no gaurivita on SV. II. 1151-1153, the author of this text seems to accept the view of the Sutrakara. 14. The sodasin, forsooth, is a thunderbolt, the sakvari(-verses) are a thunderbolt; by means of a thunderbolt he grants him a thunderbolt he becomes possessed of a thunderbolt (a deadly weapon)3. 1 Cp. Ait. br. IV. 1. 2. 15. On anustubh(-verses) 1 should he hold the sodasin(-laud), who wishes, May not the word (of my rival) outtalk me ' 2. 1 Cp. § 17. 2 Jaim. br. 1. 205: na munya vag ativaded iti. 20

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16. The sodasin is a thunderbolt, the anustubh is the word; by means of a thunderbolt he grants him the word; the word does not outtalk him. 17. The soma has been pressed out for thee, o Indra'', (verses) the laud must be held (in this case). 1 The verses are recorded in note 1 on § 7. 1 on these 18. On vira] (-verses) 1 should he hold the sodasin-laud who wishes food; the sodasin is a thunderbolt, food is viraj-like 2; by means of a thunderbolt he grants him food: he becomes an eater of food. 1 Cp. § 19. 2 Cp. IV. 8. 4. ፡ Bring ye unto the great of great prosperity '1, on these (verses) the (sodasin-) laud should be held (in this case). 1 SV. I. 328=RS. VII. 31. 10-12=SV. II, 1143-1145, 1 20. These viraj(-verse)s are of thirty-three syllables: by the twenty-one of their syllables they are a support 2, by the twelve ' they are a (means of) procreation 3. 1 33 may be divided in to 21+ 12. 2 Cp. II. 14. 3. 3 Because, according to Sayana, the young ones are born a year of 12 months after the conception.-The Jaim. br. 1. 204 expresses the same thought more logically tato yany ekavimsatih pratistha satha yuni dvadasa prajananam tat. 21. He who knows this gets a firm support and gets offspring, and, moreover, he is not deprived of the (progeny) being in the womb 1. 1 This is only a conjecture for rendering nuntasthayam jiyate. The Jaim. br. I. 204 has precisely the same words, but elsewhere (II. 105) we find the following passage: tusya (i.e. of the ekaha called abhibhu) trivrtau madhye bhavatas trayastrimsav abhito; brahma vai trivrt, ksatram trayastrimsah; ksatrena tad ubhayato brahma parigrhnati, yado vai ksatrena brahma parigrhnaty, atha sa tasyantastham tisthaty; atitisthaty antastham, nantasthaya jiyate. My translation rests on a reading antasthaya (h). 22. Now (there are) those one-footed, three-syllabic bhurij-sakvaris: Visnu's metre 1. 1 This is the designation of the liturgical interpolations (upasargas) in SV. I. 302-304 (cp. above, § 9, note 1); pra vaha, hariha, matir na; navyam na, divo na s(u)var na; mitro na, yatir na, bhrgur na. Nidanasutra II. 12: tasyaita (tasya

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XII. 13. 16.-x 11. 13. 25. 307 viz. sodasinah) rcah pancavimsatyaksarah pancapadah pancaksarapada navopasargaksaras caditas, trayanam padanam trini triny upasargaknarani padantesu bhavanti, te 'staksarah sampadyante, pancaksarav uttarau dasaksarav ekas; tas catustrimsadaksarah sampadyante. na stha upasrstah kano vidyametittham hy eva vayam adhimahe, tatha bahvrca iti (see Kaus. br. XVII. 1. and Sankh. srs. V. 5. 2); brahmanenety ahus (XII. 13. 24): catustrimsadaksarah samstuto bhavatity anupasrstah kaniyan iti vai tad bhavaty; athapy uddhriyamanes pasargaksaresu naivartho hiyate, na vrttir dusyaty, athapi sasvad ena anupasrsta atharvanika adhiyate; 'thapi nidharitanam upasargaksaranam vadaty (XII. 13. 22): atha va eta ekapadas tryaksaru visnos chando bhurijah sakvarya iti, tryaksara hy api bhurijo bhavantiti. The meaning of these words is, on the whole, clear, only the passage na stha upasrstah kano vidyameti is, to me at least, incomprehensible. The author's remark that the Atharvavedins read this hymn without the upasargas, refers to the Paippalada- sakha (II. 7, in the Journal of the Amer. Oriental Society, Vol. XXX, page 196). The verses do not occur in tho purvarcika, but are found in the Rgveda texts, cp. Weber, Ind. Studien, Vol. XIII. page 144, Whitney's remark on AV. II. 5 and Scheftelowitz, Die Apokrypha des Rgveda', page 18.--The upasargas are called visnos chandah (so also the Jaim. br. 1. 205) because of Visnu's three renowned steps: tripadasamanyat tredha nidudhe padam iti, says the Anupada-sutra HI. 12. It is noteworthy that the Aitareyins use as upasargas certain parts of the mahanamni-verses, which elsewhere are called also sakvaryah, cp. note 1 on XII. 13. 13. 23. By means of these (verses) Indra slew Vrtra; swiftly, forsooth, he (the Sacrificer, or the Chanter) slays by means of these (verses) his bad lot, swiftly he fares better. 24. There are thirty-four syllables, when they (the interpolations) are taken up in the laud. Thirty-three in number, are the deities 2, Prajapati is the thirty-fourth of the deities; (so) they come unto Prajapati so as not to be hurt. 1 SV. II 302-304 comprise: the upasargas which consist of 3*3=9 syllables, not taken into account, five verse-quarters: of five syllables each: 25+9=34. 2 Eight Vasus, elevon Rudras, twelve Adityas, Indra and the varat-call. The same statement Sat. br. IV. 5. 7 2, V. I. 2. 13, V. 3. 4. 23. 25. They perform the sodasin-laud, whilst passing on from hand to hand (a piece of) gold1. His sodasin(-feast) (thereby) is provided with light. 1 Cp. Laty. III. 1. 9.-11, Drahy. VII. 1. 9-11: the gold must be held in the hand by those of the three Chanters, who actually chant: during the prastava in the hand of the Prastotr, during the udgitha in the hand of the Udgatr, during the pratihara in the hand of the Pratihartr, during the nidhana either the Udgatr should hold it, or all three should touch the gold. Baudh. XVII. 3: 235. 15: hiranyam sampradaya stuvate, Jaim. br. [. 205: hiranyam sampradayan stuvanti.

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26. A black horse stands near1 (during the sodasin-laud); for presence's sake 2. It stands (near), blowing away ('scattering') the dwelling place of (his) rival. 1 Cp. Laty. III. 1. 4-8, Drahy. VII. 1. 4-8: 'A black horse should stand with its head directed to the west, at the eastern door of the sadas, according to sandilya with its head directed to the east, at the western door, according to Dhananjayya. If no black horse is to be got, it should be a brown one; if such a one is not to be got, it should be of any colour available. If no horse is to be got, it should be a cow or a goat'. Cp. Baudh. XVII. 3: 285 14, Ap. XIV. 3. 3. 2 On sumyeksya see note 5 on Jaim. br. in Auswahl § 77. 27. The monosyllabic metre was the lowest one in possession of the Gods, the heptasyllabic their highest; the enneasyllabic one was the lowest of the Asuras, the metre of fifteen syllables was their highest. The Gods, now, and the Asuras were contending with each-other. Prajapati, having become of anustubh-nature, took place between them. The Gods and the Asuras called him to join them and he joined the Gods. Thereupon the Gods throve, the Asuras perished'. 1 As the Gods had now obtained a higher metre than the Asuras possessed. This passage refers to the Anustubh-verses mentioned in XII. 13. 7, which may be used for the godasin-stotra. 28. He himself thrives, his rival perishes, who knows this. 29. By means of the monosyllablic metre the Gods took away the metre of fifteen-syllables belonging to the Asuras; by means of the disyllabic metre, the metre of fourteen syllables (belonging to the Asuras); by means of the trisyllabic metre, the metre of thirteen syllables (of the Asuras); by means of the four-syllabic metre, the metre of twelve syllables (of the Asuras); by means of the five-syllabic metre, the metre of eleven-syllables; by means of the six-syllabic metre, the metre of ten syllables; by means of the seven-syllabic metre, the metre of nine-syllables (of the Asuras); by means of the eight syllables (of the anustubh-metre representing Prajapati), they took away the eight syllables (of the Asuras). 30. In this same manner he who knows thus takes away the welfare of his rival. 31. The sodasin (soma-feast) is, as it were, a sacrifice (to be performed) for one who is held away (from his realm, his dominion): weaker, as it were, were the Gods at that time, stronger the

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XII. 13. 26.XIII. 1. 2. 309 Asuras; he who knows this, though he be weaker, takes away his rival, though he be stronger. 32. (Muttering the verse): 'Higher than whom no other is born, he who encompasses all beings: Prajapati, being united with creatures, is associated with the three lights 1, he, the sodasin', the Udgatr looks down on the soma that has been drawn (by the Adhvaryus) 2. 1 The three lights are probably the three services or savanas of an ukthyaekaha: 1. out-of-doors-laud and four ajya-lauds; 2. midday-pavamana-laud and four prstha-lauds; 3. arbhava-pavamana-laud, the agnistoma-laud and three uktha-lauds on these follows as sixteenth laud the sodasin. 6 2 Cp. Laty. III. 1. 1-3, Drahy. VII. 1. 1-3: At a sodasin soma-feast they should take their seat (in the sadas) in the prescribed manner, and then enter the havirdhana-shed, where the Udgatr should look down on the graha destined for Indra sodasin, (muttering the verse): Higher than whom'. The same should take place at the morning-service and also at the midday- and the afternoon-service, when they (the Adhvaryus) draw (at these services) the soma'. Cp. Jaim br. 1. 205, Jaim. srs. 15: 18. 14-19. 3, Baudh. XVII. 1: 283. 10, Ap. XIV. 2. 4-7, Katy. XI. 5. 2-5. Provided with light is the sodasin of him who knows this. 33. 34 The stoma is the twenty-one-fold (twenty-one-versed): for obtaining a firm support; he gets a firm support 1. 1 Cp. II. 14. 3.

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