Chapter 16 - The Ekahas or One-day rites

These sacrifices are described in the four chapters XVI-XIX, cp. Jaim. br. II. 81-234; TBr. II. 7, and Kath. XXXVIII. 1-9 give only the savas. In the sutras belonging to the Samaveda they are described Arseyakalpa III-V; Laty. VIII. I-IX. 4; Nidanasutra VI. 2-VII. 13. In the Bahvrcasutras: Asv. IX. I-X. 1. 10; Sankh XIV, XV. In the sutras belonging to the Yajurveda: Baudh. XVIII (and cp. XXII. 30-33); Ap. XXII. 1-13; Katy. XXII. They occur also in the Manava srs., but this text has not been consulted. XVI. 1. (The Light-stoma: jyotistoma.) 1. Prajapati was here at first (alone), neither day was there nor night. In this thick darkness he moved forward. He wished

(for light). He approached this (Light-stoma). Thereupon, it dawned for him. This (one-day rite) is brought near (is performed) as light. Because there was that light (jyotis), therefore, this (rite) is called Light-stoma (jyotistoma) ¹. 1 Cp. VI. 3. 6.---This okaha has been described elaborately in Chapters V 1 VIII as prakrti of all. 1 2. This is the foremost of the sacrifices (of stoma). If one, not having performed this (sacrifice), performs any other (sacrifice), this is a falling into a pit 2: he either loses his property or dies prematurely. 1 And it must be performed before all other sacrifices of soma, cp. Ap. X. 2. 3. 2 Cp. Kaus br. XVI. 9, which passage probably, in corrupted form, has been taken from our Brahmana. The translation of Keith I consider as inadmissible. 3. Just as here from the fire, when it has been produced (by friction), the other (sacrificial) fires are separately taken, so are from this (sacrifice) taken the other sacrifices ¹. 1 The jyotistoma is the prakrti, the norm of all the other sacrifices of soma. 4 For (and this likewise is a reason why this sacrifice is called the Light-stoma) the nine-versed (stoma), which approaches another sacrifice, burns it (by its light), and likewise do the fifteen-versed, the seventeen-versed and the twenty-one-versed (stomas) ¹. 1 The stomas of this jyotis.ekaha are successively trivrt, pancadasa, saptadasa, and ekavimsa. 5. This is the reason why they (the Theologians) say: 'It is one single sacrifice', for all Light-stomas are this¹. 1 The meaning seems to be that a trivrt-day, a pancadasa-day, a saptadacaday, and an ekavimsa-day (as are successively the first four days of the dasaratra) may likewise be considered as jyotistomas. 6. This sacrifice is yoked not with one single (bullock or horse, but with two) and (properly) put together, for each of its services is conveyed by two stomas: the morning-service by the nine-versed and fifteen-versed stomas, the midday-service by the fifteen-versed and seventeen-versed, the afternoon-service by the seventeen-versed and twenty-one-versed stomas ¹.

XVI. 1. 2.-xv 1 1. 12. 427 1 Cp. TS. VII. 1. 1. 1. In the pratahsavana, the out-of-doors-laud is trivrt and the four ajyastotras are pancadasa; in the madhyandinasavana, the middaypavamana-stotra is pancadasa, and the four prsthastotras are saptadasa; in the trtiyasavana, the arbhava-pavamana stotra is saptadasa, the agnistoma is eka. vimsa. 7. This (rite) must be practised as one, at which a limited number of sacrificial fees (i.e., milch cows) are given. The Light (-stoma) is the earth' and the earth is supporting unlimited (goods); this limited fee is able to support this (rite). 1 Cp. Ait br IV. 15. 1, where the jyotis-, go- and ayus-stoma-days are success. ively identified with earth, intermediate region, and sky. By this reasoning the sacrifice, although of limited daksina (cp. § 11) yields idealiter unlimited result.Read probably with the Leyden MS. ya mitadaksineva. 8. This (rite) comprises one hundred and ninety stotriya- (verse)s¹. Of these the one hundred and eighty are six thirty-syllabic virajs; there are six seasons: through the viraj he 2 is firmly established in the seasons. 1 Cp. note on VI. 3. 6. 2 The Sacrificer. 9. The (remaining) ten (verses) are the viraj which refers to the person himself; in this viraj (i.e., in these vital airs) man is here (on earth, during his life-time) firmly established. 1 Its ten pranas, see note 1 on II. 7. 8. 10. Cow, horse, mule, ass, goat, sheep, rice, barley, sesamum, and beans, in the (possession of) this viraj (in this number of ten) he becomes firmly established. 11. At this (rite), the sacrificial fee consists of one hundred and twelve (milch cows) ¹. 1 Cp. C. H. § 2 note 3. 12. A man-slayer of the Gods is he who presses out the soma: by the hundred (cows) he propitiates the hatred, the Gods¹; by the (next following) ten-there being ten vital airs-he extricates (from them) his vital principles (his pranas), by the (next following) one. (the eleventh), himself (or: his body, his trunk), the twelfth (or last) is the sacrificial fee. 1 Cp. TS. I. 5. 2. 1: devan eva viram niravadaya. Our passage is cited (with niravadayate), but not verbatim, in the Karmantasutra of Baudh. (XXV. 4 : 232. 3).

13. The daksinas are the internal fastenings of the sacrifice; a chariot devoid of fastenings is not able to convey. Even as by a (chariot) provided with fastenings one is sure to attain the reaching. of a desired object, so he attains through this (sacrifice) provided with daksinas that which he desires. 14. The daksinas are the ornament of the sacrifice. In that he performs a sacrifice provided with daksinas, he brings beauty into it. XVI. 2. (The cow-stoma: gostoma.) 1. Now the go(-stoma). 2. By means of the Cow(-stoma), the Gods drove the Asuras away from these worlds. He who knows this, drives his rival away from these worlds. 3. Because they, the Gods, pushed (agovayan) away' the Asuras from these worlds, thence its name 'Go'. 1 Probably the verb govayati, which occurs only here, is expressly invented for the pun's sake. 4. He who knows this, pushes away his evil rival. 5. Its out-of-doors-laud is fifteen-versed; the fifteen-versed (stoma) is a thunderbolt'; so he puts in front (of it) a thunderbolt and, thereby, vanquishes (his rival). 1 See II. 4. 2, note 3. 6. This is a stoma (fit) for (obtaining) cattle, for the cow is composed in the same manner the head is larger, the neck is smaller, at the sides it is broader, at the thighs it is thickest. 7. In that the out-of-doors-laud is fifteen-versed, the ajya (-laud)s are nine-versed, the midday-service is seventeen-versed, and the third service is twenty-one-versed, he provides this (rite) successfully with its characteristic features ¹. 1 The stomas, then, are: 15, 9, 9, 9, 9 | 17, 17, 17, 17, 17 | 21, 21, 21, 21, 21; this agrees with the cow's body.

XVI. 1. 13.-xvI. 3. 7. 429 8. Of all the (verses) taken together, one surpasses the viraj; therefore, behind the cow there is a surplus (the tail) 1. 1 This proves that the Gostoma is taken as an ukthya, for the total number of verses (see note 1 on § 7) is 241. This number is divisible by ten (the viraj) and one is left over. According to the Arseyakalpa (III. 1. b) it may also be performed as agnistoma. XVI. 3. (The Life-stoma: ayustoma.) 1. Now the ayu(-stoma) 2. By means of the Life(-stoma), the gods took possession (yuvata) of the Asuras. He who knows this takes possession of his rival (brings his rival into his power). 3. One who desires to reach heaven, should sacrifice with it ¹. 1 See next §. 4. The chants go upward' to prevent a falling down. 1 They are increasing: 9, 15, 15, 15, 15 | 17, 17, 17, 17, 17 | 21, 21, 21, 21, 21. 5. This (same rite) he may perform for one who is suffering from a lingering disease. (In this case), it is to be performed as an over-night-rite. 6. This (ekaha) amounts to the gayatri¹; the gayatri is breath 2, and this (rite) is life'; he brings into him life and breath, both together. 1 The number of versos chanted amounts to gayatris. The whole atiratra comprises 69 verses in the pratahsavana, 85 in the madhyandinasavana, 105 in the trtiyasavana, 12*15=180 in the ratriparyayas and 9 in the sandhistotra, together 448; the gayatri has 24 syllables; if we divide 448 by 24, the result is 28 gayatris and two padas. 2 Cp. note 1 on VII. 1. 9. 7. These (three) stomas (the Light-, Cow- and Life-stoma combined) are conducive to heaven: in that there is the Light(-stoma), he carries light before him; then the Cow(-stoma) which exceeds the viraj by one syllable': that is the hold (the seizing, the approach); then the Life(-stoma), which has one syllable less than the viraj 2: that is the seat (in heaven). But (these) two (lastly mentioned)

stomas, with their plus and minus forming a pair ³, are conducive also to generation. 1 Cp. XVI. 2. 8. 2 If the ayus is performed as ukthya, it comprises 259 verses, one less than a number divisible by ten. 3 The atirikta (penis) is the sign of the male, the una (vulva) of the female. 8. These (three) stomas (together) are the trikadruka stomas; by them Indra became satisfied in every way. 9. He who knows this is satiated with progeny and cattle 1. 1 In the Jaim. br. (II. 166 and II. 439) the threo are considered as forming a trias. Then there are these stomas: the Light, the Cow, the Life. The $ $ • Cow' copulated with the 'Lite.' From this (union) the Light' was born. ་ • Life' is this world (the earth), the 'Cow' is yonder world (the sky), the Light' is the intermediate region. The two ('Cow' and Life) made this Light' go in front of them, as (parents do with) their son (and, therefore, the jyotis, although it is the middle one of the three, precedes). This world is upward from here, yonder world is hitherward from there, the 'light' is fixed in front of these two (? tad idum enayoh purastaj jyotih paryudham), by means of it we see. As these two were undertaking a joining (yogam upaprayantau), they drew the 'light' to the end (i.e. out of their middle), just as the parents follow after their son who goos in front of them. These two stomas copulated, the child lies (sleeps) between husband and wife; it is now as when they, going to pair, put the child to the right or the left' (tad etan mithuni stoma bhavanti yad vijyante [var. yad yunjyante] madhye vai jayapatyoh putrah sete; tau yatha mithunibhavisyantav itthad vetthad va putram parihareyatam tadrk tat). The passage indicates why the jyotistoma, which originated from these two, is put in front and comes as the first. . ". XVI. 4. (Visvajit and Abhijit¹.) 1. Prajapati created the beings. These did not yield him the supremacy. Then he took away the pith of the quarters and of the beings and made (of it) a wreath and fastened it on himself. Thereupon, the beings yielded him the supremacy. 2. To him who knows this his equals yield the supremacy. 1 Compare Jaim. br. II. 181-192, Laty. VIII. 1. 19-2-, 13, Nidanasutra VI. 4-6, Kaus. br. XXIV. 1-2, XXV. 11-15, Ap. XXII. 1. 6-15, Katy. XXI. 1. 6-43.

XVI. 3. 8.-XVI. 4. 11. 431 3. He wished that amongst his progeny Indra might be the mightiest and fastened this wreath on him. Thereupon, the beings. yielded the supremacy to Indra, as they saw (on him) that work of art that they had seen on their father. 4. Therefore, they look upon those of the sons, who enters upon a (father's) biggest inheritance, as upon one who will have success in the world. 5. Thereupon, Indra conquered all (visvam ajayat), hence the name of this (rite): visvajit ('conquering all'). 6. He (Indra) wished: 'What I have not conquered, may I be able to conquer that also' (abhi). He saw this Abhijit(-rite) and by means of it conquered all the rest. 7. That there is the Abhijit, is for conquering that which one has not already conquered. 8. These two are Indra's mighty stomas; these stomas, forsooth, were the work of art by name ¹. 1 Cp. § 3, end. 9. He who knows this beholds in his house a work of art. 10. There are (otherwise) no twin-stomas. He who wishes to sacrifice with twin-stomas, should sacrifice with these two (together), for the sake of prosperity 1. 1 How, in this case, the sacrifice must be effectuated, is explained by the Sutrakara (Laty. VIII. 1. 19-26) as follows: 'He who sacrifices with the Visvajit and the Abhijit as twin-stomas, should, according to Dhananjayya, sacrifice them one after another; according to Sandilya, he should sacrifice them together. (In the latter case) the sacrificial ground for the Abhijit should be to the south, that for the Visvajit to the north (of that for the Abhijit). Near (i.e. to the west of) this last ground should be the lady's hall (the patnisala or prucinavansa-shed), one single for the two rites; there must be a different set of officiating priests for each, and different are the acts that take place inside the vedi, but the acts outside the vedi are the same (for both). Each sacrificial act should, firstly, be performed of the Abhijit and, thereupon (immediately afterwards), of the Visvajit. Each of them requires separately a thousand head of cattle (as sacrificial fee) '. 11. The stomas are applied 'constantly returning', for Indra

had conquered the unconquered by these two (rites), 'constantly returning' 1. 1 This expression (ep. e.g. VI. 8. 13) is explained in the next following §. 12. Of the Abhijit, three (lauds) are led on by the three-fold (or nine-versed) (stoma), three by the fifteen-versed, three by the seventeen-versed, three by the twenty-one-versed ¹. These make together twelve; the year has twelve months. Prajapati is the year. He reaches (he becomes equal to) Prajapati. 1 This is explained by Masaka, in his Arseyakalpa (II. 1, end): 'The stomas of this (ekaha), which contains all the stomas (ep. XVI. 5. 2), have three series and four leadings-on'. (Kaus. br. XXIV. 1: sa tryavrc caturudayo bhavati). The stomas, then, are: 9, 15, 17, | 15, 17; 21, | 17, 21, 27, | 21; 27, 33. Each stoma (9, 15, 17, 21) opens one of the series. Cp. also XX. 8. 1. a. 13. Of the Visvajit, four (lauds) are led on by the three-fold (stoma), four by the fifteen-versed, four by the seventeen-versed 1. These make together twelve; the year has twelve months. Prajapati is the year. He reaches Prajapati. 1 The stomas, then, are: • 9, 15, 17, 21, | 15; 17, 21, 27, | 17, 21; 27, 33. Cp. XX. 9. 1 and Arseyakalpa II. 6 end. According to this same text (III. 1. d, e), these two ekahas are atiratras, but this is not founded on the Brahmana, neither has it the Jaim. br. this text, on the whole, seems to agree with the l'anc. br., as it runs: tasya (sc. abhijitas) tryuttarinah stomu bhavanti; trayo va ime loka, esam lokunam abhijityai; caturavrto bhavanti, catasro diso, disum evabhijityai, and: tasya (sc. visvajitas) caturuttarinah stoma bhavanti, etc. What follows is confused and incomplete. XVI. 5. ☐ (The Visvafit; continued.) (The verse beginning:) To thee have gone the sisterly praises, which contains (the word) 'to' (upa), is the introductory (verse of the out-of-doors-laud): the characteristic feature of the stoma 2. 1 SV. I. 13=RS. VIII. 102. 13=SV. II. 920; addressed to Vayu.-It is striking that this verse is, in the Kauthuma recension of the SV., not recorded along with the verses (SV. II. 810 sqq.) destined for the Visvajit, but later on (II. 920), whereas, in the Samhita of the Jaiminiyas (who likewise begin this

XVI. 4. 12.xvI. 5. 10. 433 stotra with the upavati-verse) this verse is given as the first of those destined for the Visvajit (viz. IV. 2. 3 4). 2 According to Sayana, because a verse with upa usually introduces the out-of-doors-laud, cp. VI. 9. 1. 2. 'He who gives away all (his possessions, as daksinas)', they say, 'and who practises all the stomas and all the prstha(-saman)s, loses his vital principles (his breaths, pranas)'. The use of the verse addressed to Vayu (Wind) is for establishing his vital principles. 1 See note 1 on § 1. 3. The next following (verses) are, one addressed to Sarasvat¹ and one addressed to Sarasvati ². 1 RS. VII. 96. 4 : SV. II. 810; instead of this verse the Jaim. have RS. VII. 96. 5. 2 RS. VI. 61. 10 = SV. II. 811. 4. Sarasvat and Sarasvati are a pair At the beginning of his sacrifice he brings about a pairing: for the sake of obtaining progeny. 5. A (verse) addressed to Savitr¹ is the fourth. 1 RS. III. 62. 10 = SV. II. 812. 6. A difficult task is undertaken by him who gives away all (his property). By the verse addressed to Savitr he hopes that his (sacrificial) act may be impelled by Savitr His acts become impelled by Savitr. 7. A (verse) addressed to Brahmanaspati¹ is the fifth. 1 RS. I. 18. 1 = SV. II. 813. 8. Brahmanaspati is the sacred Word; he puts in, at the beginning of his sacrifice, the sacred Word ¹. ' 1 Cp. Jaim. br. II. 186: The creatures that were created by Prajapati, devoid of the sacred Word (brahman), these perished. He saw that introductory verse, addressed to Brahmanaspati, and by it he created the creatures provided with the sacred Word These did not perish. By the use of this verse, the young ones of the Sacrificer do not perish.' 9 A (verse) addressed to Agni pavamana¹ is the sixth. 1 RS. IX. 66. 19 = SV. 814; as the verse occurs in the Aranyaka-samhita (n°-43), the uttararcika gives only its pratika. 10. Agni purifies him by heat, Pavamana cleanses him; purified 23

, and cleansed and (therefore) fit for a sacrifice, he is brought near the prstha(-saman)s ¹. 1 At this rite, all the six prsthasamans (four of them at the prstha-lauds) are applied. 11. They deviate from the (right) path,' they say, 'who apply (verses) brought together' (from different parts of the Veda, and not forming in the tradition a whole) ¹. 1 On sambharya cp. note 1 on XI. 1. 5; at the end the text should be read with the Leyden ms. (and cp. XVIII. 8. 9); kurvata iti. 12. The last tristich is addressed to Pavamana¹. By it they do not go forth from the (right) path. 1 RS. IX. 66. 10-12 : SV. II. 7-9, the usual last tristich of the out-of-doorslaud; Sayana is wrong here, as is proved by the Argoyakalpa and the Jaim br. II. 187: pavamanasya te kava iti paryaso bhavaty, etat punah panthanam paryavayanti. I 13. He may be said to laud with the prstha(-saman)s, (even at the out-of-doors-laud)' they say, who should yoke them (bring them into action) at the out-of-doors-laud'¹. 1 This is explained in § § 14-19. 14. The introductory (verse) begins with (the word) 'to' (upa) 1, the rathantara is 'to'2; by this (verse) he yokes (prepares) for him the rathantara. 1 See § 1. 2 According to Sayana, because the first day of the abhiplava sadaha (a rathantara-day) begins equally with a verse beginning with upa (upasmai gayata narah, see Arseyakalpa I. 2). Sarasvat is 15. The (verse) addressed to Sarasvat is the second 1. the world of heaven 2, and the brhat is the world of heaven 3; by this verse he yokes the brhat for him. 1 See § 3. 2 Sarasvat is identified in Maitr. S. I. 4. 15 with the full-moon and the full-moon-sacrifice is conducive to heaven (Sayana). 3 Cp. VII. 6. 17. 2 16. The (verse) addressed to Sarasvati is the third ¹; Sarasvati is the voice and the vairupa(-saman) is the voice. By this verse he yokes the vairupa for him.

XVI. 5. 11.-xvi. 5. 22. 435 1 See § 3. 2 Cp. VI. 7. 7. 17. The (verse) addressed to Savity is the fourth¹. Savitr is Prajapati, the vairaja is Prajapati. By this (verse) he yokes the vairaja for him 2. 1 See § 5. 2 Cp. e.g. Sat. br. XII. 3. 5. 1. 18. The (verse) addressed to Brahmanaspati is the fifth ¹. Brahmanaspati is the sacred Word, the sakvari(-verse)s are the sacred Word. By this (verse) he yokes the sakvari(-verses and the sakvara-saman) for him. 1 See § 7. 19. The (verse) addressed to Agni pavamana is the sixth ¹. The revati(-verse)s are the gayatri 2 and Agni has the gayatri as his metre. By this (verse) he yokes the revati(-verse)s for him. 1 See $9. 2 SV. II. 434-436, on which the raivata-saman is chanted, are gayatriverses. 20. Four do not suffice for six¹; in that they are unexpressed', thereby they suffice. 1 There are only f o ur prsthastotras in each soma-rite and there are six prstha-samans (rathantara, brhat, vairupa, vairaja, sakvaris and revatis), two too many for these four stotras. But two of them (the rathantara and the brhat) are to be chanted not expressly as prsthastotras: the first is incorporated into the midday-pavamana-laud, and the last is taken for the agnistoma-laud. 21. All the ajya(-laud)s are (at the end) circumflected 1; this is a sameness of performance. They laud with verses addressed to various deities, for avoiding the sameness. 2 1 1 1 1 As ending on a 345, which also is considered as svara; see Simon, Puspasutra, page 525, in voce: svara, 2.- For the rest, the observation holds for all the ajyas of each soma-rite! 22. The apri(-verse)s (beginning:) Well kindled, lead thou hither for us', are (the verses on which) the ajya(-laud)s (are chanted) ¹.

1 This is identical with XV. 8. 1, see the notes there. The verses which serve for the last three jyas are not mentioned, neither here nor in the Jaim. br. 23. Prajapati created the creatures He thought himself milked out (and) emptied out; he saw these apri(-verse)s as ajya(-laud)s and, by means of them, he gratified himself. Milked out, as it were, (and) emptied out is he, who gives away all (his possessions). In that the apri(-verse)s are the ajya(-laud)s he, thereby, gratifies himself ¹. 1 Nearly the same as XV. 8. 2. 24. Thereby occur the prstha(-saman)s at their proper place', they say, that first comes the rathantara, last the brhat, and in the middle the others '1. " 1 Cp. note 1 on § 20 and Arseyakalpa II. 6. 25 'A sameness of performance is brought about in the sacrifice', they say, if all the chants that have a finale are performed together, (i.c. one after another without interruption)'. This sameness is removed by the facts that between (each of these lauds) the soma (-draught)s come on (i.e. are brought forward for their offering into the fire), that the recitation (by one of the Hotr-priests) takes place, and that they make vasat (i.e. that, after the vasat has been uttered by the Hotr-priest, the Adhvaryu pours a quantity of the soma draught into the fire). 26 They say the idis and the nidhanas, each time transposing them. Thereby (likewise) the sameness is removed. 1 'They say' must mean they apply'. The meaning is that the prsthasamans are not applied in their regular order (see note 1 on § 20), but that they are somewhat transposed, so that the four prstha-lauds are chanted on: vairaja, sakvari-verses, vairupa and revati-verses. The corresponding passage of the Jaim. br. (II. 189) runs: tad uhur: yat samunanidhanani prsthani kenajami kriyata iti vairajam ca mahunamnyas ca vairupam ca revatyas caitenakhyanenajamity; atho vai tani madhyenidhanani bhavanti, teno eveti. 27. The revati(-verse)s (i.e. the chant performed on them) swerve. thereby, from their proper place', they say, 'in that they deviate from the thirty-three-versed stoma´¹. In that there are gayatri(verse)s they do not deviate, for each gayatri whatsoever is a revati-verse. 1 The chant on the revati-verses belongs (see XIII. 10. 4) to the sixth day of the ten-day-period, which day is trayastrimsa The revati-verses are gayatris

(SV. II. 434-436). is not clear to me. XVI. 5. 23.-xvI. 6. 7. 437 The whole reasoning, especially the sense of the last words, XVI. 6. (The Visvajit; concluded.) 1. He who gives away all (his property)', they say, 'suffers a loss in regard to his cattle". He puts on (as upper garment) a hide²; he is not separated from cattle. 1 At the Visvajit are given, as sacrificial fee, all the possessions, with the exception of the ground and the inhabitants (the slaves), so Ap. and Katy. According to the Jaim. br. (II. 192), he gives either a thousand head of cattle, for that amounts to 'all' (cp. Kaus. br. XV. 14, end), or as many cows as there are stotra-verses in the Visvajit, or all his property. If he retained anything this will be his evil lot. 2 This and the following curious prescriptions prevail for the twelve days which follow immediately after the Visvajit. They serve to remove the bad consequences of giving away all the property. For the Jaiminiyas, see Jaim. br. in Auswahl, no. 144. 2. The hide is red, for this is the colour most common to cattle (cows). In that it is red, he obtains (cattle) in bodily form. 3. During three nights (and days) he dwells in the forest; by these he obtains the food of the forest. 4. He dwells (during this period) under a fig-tree; the fig-tree is food food he thereby retains for himself¹. 1 Cp. V. 5. 2. 5. He lives (by digging up the eatable roots) by means of a shovel; he (thereby) averts the absence of means of subsistence. 6. It is a spade sharp on the two sides; it (thereby) digs out for him the food on both sides: in this world and in yonder world. 7. The (next following) three days he dwells amongst Nisadas¹; these, forsooth, are handed over to the earth 2. He (thereby) obtains the food (that is found) on the earth. 1 According to Laty. VIII. 2. 8-9, near a hamlet of Nisadas, of whom he may consume the wild eatables such as wild rice, panicum frumentaceum and venison. 2 This means probably that they solely subsist by the earth (by digging roots, etc.).

8. Amongst a foreign people ¹he dwells (the) three (next) days. By these he obtains the food of the foreign people². 1 For this meaning cp. e.g. Sadv. br. I. 7. 3, Maitr. Samh. I. 4. 9: 57. 4. The ancient interpreters were at variance regarding the meaning of jana, Laty. VIII. 2. 10-12. The meaning of Sandilyayana: prativeso janapadah seems to be the most acceptable. 9. Amongst his own people (he dwells the) three (last days of the twelve-day period). By these he obtains the food of his own people. 10. These make twelve days. The year is (equal to) twelve months, in the course of a year the food (the rice, barley, etc.) grows. Having reached this (food), he obtains it. 11. During a year (after the performance of the Visvajit) he should not ask (any food). If one eats given (food) on the same day, this is (equal to eating) raw food. The year (of man), forsooth, is for the Gods to day'¹. 1 As the day is equal to a year of the Gods, he should this year (=these twelve days) not eat any begged food, which is raw food, because it is not immediately cooked or has not ripened. Sayana cites TBr. II. 9. 22. 1: 'The year (of man) is one single day of the Gods'. 12. But he should not decline (any food) that (voluntarily) is offered to him, for not declining (in future) the food. 13. He wears a turban, for not being deprived (in future) of objects of art. 14. He should not drink out of an earthenware vessel. The mouth of a Brahmin is an offering (to the Gods)¹, but the earthenware vessel is not up to an offering 2. By not drinking out of an earthenware (but out of a wooden) vessel, he offers into his own mouth an offering. 1 Because in his mouth the soma, drunk by him, is, so to say, offered. 2 Because the sacrificial ladles are made of wood XVI. 7. (The Sarvajit.) 1. A twenty-four-versed agnistoma (is the next one-day-rite)¹. 1 This ekaha, the Sarvajit (see § 2) is in the Brahmanas only recorded here of the Sutras only Ap., Hir. and Katy., who draw regularly upon our Brahmana, mention it.

XVI. 6. 8.-XVI. 8. 2. 439 2. By means of the Sarvajit, the Gods conquered (ajayan) all (sarvam); (it serves) for attaining all, for conquering all. Through this (rite) he attains all, he conquers all. 3. Its (first) prstha(-laud) is the mahavrata(-laud)¹. 1 As described V. 1. 1-2. 9. 4. The arkya-sastra' is recited (by the Hotr immediately afterwards). 1 i.e. the mahaduktham, consisting of a thousand brhati-verses, see Ait. ar. II. 35 sqq. The verses are all given by Friedlander: Der Mahavrata Abschnitt des sankh. Ar., page 75 sqq. 5. There are twenty-four half-months in the year; the year is number twenty-five¹. The vrata 2 is food; out of the year he by this (rite) obtains food. 1 And, therefore, it is a twenty-five-versed stoma. 2 Probably, we have here a pun on the word vrata, which is used here (1) as meaning the mahavratastotra and (2) as the vrata-milk drunk by the Sacrificer at a sacrifice of soma. 6. He who knows this becomes an eater of food. 7. By means of this (rite), Go, of the Angiras clan, got over all evil. He who has applied in chanting this stoma, gets over all evil. XVI. 8¹ (First Sahasra-ekaha.) 1. Now that Light(-stoma) (at which a a thousand cows are given as daksina). 2. Thitherward directed¹ is the three-day rite, hitherward. directed is the agnistoma. If one goes amiss at a three-day rite, there is no again' in this, but, at an agnistoma, there is a (religious act) to atone for this 2; for he may sacrifice again with this (same agnistoma), at which he (now) gives twenty-one daksinas. In whichever sacrifice he goes amiss, this is the atonement therefor. 1 In Khandas 8-11 are described the four Sahasra-ekahas, which are peculiar to our Brahmana; only Ap. and Katy. mention them.

1 This must mean: 'admitting of no return (no repetition)' and 'admitting of return; op. XX. 16. 6. 2 Probably to this refers Ksudrasutra II. 3 (no. 55-57). 3. At the upasad(-day)¹ (of this one-day rite) he (viz. the Hotr) recites as morning litany a thousand (verses); this (thousand) is yonder world. (There are) a thousand daksinas; this (thousand) is the intermediate region. (There are) those thousand syllables 2; this (thousand) is this world (the earth). He who knows this, is firmly supported in these worlds. 1 This seems to be irregular, as the prataranuvaka is recited not on the (last) upasad-day, but on the day itself of the sacrifice of soma (sutye 'hani). 2 From § 5, we infer that this has regard to the brahmanacchamsinah stotra. 4. · Based on verses is one Sahasra (a sacrifice of a thousand daksinas)', they say, 'based on syllables is another'. What is given at a three-day rite ¹, is based on verses 2, but what is given at an agnistoma, that is based on syllables 3. 1 1 At the Garga-three-day-rite (XX. 1. 4) are given a thousand cows as daksina. 2 Because this triratra has 1000 verses. 3 See § 5. 5. (The fact) that the Brahman's chant (i.e. the third prsthalaud, which corresponds to the sastra of the Brahman, i.e. the Brahmanacchamsin) is on a thousand syllables, is in accordance with the thousand daksinas. 1 The third prstha laud, the syaita-saman, is based on the pankti-verses SV. II. 355-357. Each pankti has 40 syllables, and as the stoma of this stotra is the twenty-five-versed one, this makes for each verse a 1000 syllables. 6. The world of heaven is as far removed from this (earthly) world' they say, as a thousand cows standing the one above the other' ¹. Therefore, they say: 'He who sacrifices with a sacrifice at which a thousand daksinas are given, reaches 2 these worlds. 1 This must be the meaning of uttaradhara, cp. XXI. 1. 9. 2 The parallel passage (1.c.) has vyapnoti. 6 7. He suffers a loss in regard to his cattle', they say, 'who on one and the same day gives a thousand (cows as daksinas)'. The

XVI. 8. 3.-xvi. 9. 4. 441 Brahman's chant is (based) on pankti-verses; the sacrifice is five-fold ¹, cattle in five-fold 2. He is firmly established in sacrifice, in cattle. 1 Cp. note 1 on VI. 7. 12. 2 Cp. note 2 on II. 4. 2. 8. It (this rite) amounts to a nine-fold (nine-versed) stoma, to the viraj-metre ¹. 1 All in all, this ekaha (see Arseyakalpa III. 2, end) comprises 190 stotraverses, which are equal to twenty trivrts (20*9=180), whilst the remaining ten syllables (cp. III. 13. 3) represent the viraj. 9. The nine-fold stoma is breath. the viraj is food 2. Breath (alone) without food 3 does not preserve (any being), nor food (alone) without breath. He becomes firmly established in the vital principles (the breaths) and in food. 1 Cp. note 1 on VI. 2. 2. 2 Cp. IV. 8. 4. 3 Read, with the Leyden ms., na vai instead of na vava. XVI. 9. (Second Sahasra-ekaha.) 1. Now that All-light(-stoma)' (at which a thousand cows are given as daksina). It is the obtaining of all, the gaining of all. By this (rite) he obtains all, he gains all. 2. This is the highest sacrifice: the thousand is the highest (number). He who knows this comes to the highest end. 3. It has two hundred stotra(-verses) 1; two hundred is the highest goal of the Word and a thousand is the highest goal. So he establishes the highest goal into the highest goal. 1 It consists of the following stomas: 9, 15, 15, 15, 15 | 17, 17, 17, 17, 25 | 17, 21, together 200 verses. 4. It is a winning-stoma¹. By it he reaches all, he wins all, for by the krta¹ all is won. 1 We here must think (different but far from convincing is Sayana's explication) of the krta in playing with dice (with the nuts of the vibhidaka), of which the number four is characteristic (200 being divisible by four).

6 442 THE BRAHMANA OF TWENTY FIVE CHAPTERS. 5. It (this rite) amounts to a viraj¹; the viraj is food, he retains food. 1 The number 200 being divisable by 10. 6. Its agnistoma(-laud) is twenty-one-versed. The twenty-oneversed (stoma) is a firm support¹; at the end of the sacrifice he is firmly supported. 1 Cp. note 1 on III. 7. 2. XVI. 10. (Third Sahasra-ekaha.) 1. Now that (third ekaha of a thousand daksinas, called) All-light' (visvajyotis), an ukthya-rite. 2. The uktha(-laud)s are cattle 1, and cattle is (for its possessor) an 'all-light' (a means of getting great dignity). He (thereby) is firmly established in all-light', in cattle. 6 1 Cp. note 1 on IV. 5. 18. 3. By its days, the three-day rite reaches these (three) worlds, by its services (savanas), (this ekaha reaches the three worlds); of the three-day rite each following day is larger (than the preceding one), and of this (ekaha) each following service is larger (than the preceding one)¹. Thereby, he reaches the three-day rite. Of these worlds (earth, intermediate region, sky) each subsequent one is larger (than the former) 2. Thereby, he reaches these worlds. 1 The Gargatriratra (XX. 14) comprises: 1. agnistoma, 2. ukthya, 3. atiratra. This Visvajyotis-ekaha has 69 verses in the morning service, 93 in the midday. service, and 108 in the afternoon -service. 2 The same view is found elsewhere, below XVIII. 2. 7, cp. TS. II. 4. 11. 5: uttara uttaro jyayan bhavaty, evam iva hime lokah. 4, 5. This sacrifice is yoked not with one (bullock, but with two) and (properly) put together, for each of its services is conveyed by two stomas, the morning-service by the nine-versed one and the fifteen-versed one, the midday-service by the seventeen-versed and the twenty-five-versed, the afternoon-service by the twenty-four-versed and the twenty-one-versed '. 1 Cp. XVI. 1. 6.-The schema is: 9, 15, 15, 15, 15 | 17, 25, 17, 17, 25 | 24, 21, 21, 21, 21, cp. Arseyakalpa III. 3. b, end.

XVI. 9. 5.-XVI. 11. 1. 443 6. What is put on a (cart) that is yoked (and properly) put together, that (load) it (the cart) carries. As if one were to put (a load) on a (cart), which is yoked (and properly) put together, so this (number of) thousand (daksinas) is put on this (sacrifice). 7. There are both the rathantara and the brhat. : 8. The rathantara is the earth, the brhat is the sky. From this (the earthly) world he obtains, by lauding¹ (the rathantara), from yonder world (the brhat). He gets a firm support in both these worlds. 1 agayati 'ersingen, herbeisingen '. 9. On the anustubh(-part of the arbhava-pavamana-laud)¹ the atharvana(-saman) 2 is (chanted). 1 Cp. Einleitung on Arseyakalpa, page XXIV. 2 Aranyegeyagana I. a. 23, composed on SV. I. 33 (see SV. ed. Calcutta, Vol. II, page 400), chanted on SV. II 47-49 (sce SV. ed. Calcutta, Vol. V, page 457 uhyagana III. 1. 1). 10. The Atharvans' are the medicine of the Gods, (it serves) for medicine, for being unhurt. 1 The Atharvans are those mantras of the Atharvasamhita which deal with white magic; cp. note 1 on XII. 9. 10. 11. The udvamsiya(-saman)¹ is the last of the uktha(-laud)s. This (saman) is the form of all the prstha(-samans)2. In all forms. (of cattle) he is firmly established. 1 See note 1 on VIII. 9. 6. 2 See 1. c. 9, sqq. 12. It is an ukthya(-rite); the uktha(-laud)s are the cattle ¹ and the thousand (daksinas) are cattle. He, thereby, puts cattle into his cattle (so that this will increase). 1 Cp. note 1 on 1 V. 5. 18. XVI. 11. (Fourth Sahasra-ek aha.) 1. He He who knows the three-day-rite, as fixed on the agnistoma, should give at an agnistoma a thousand (cows as sacrificial fee), for the thousand has its proper place at the three-day-rite¹. 1 At the Gargatriratra, XX. 14.

• 2. The opening(-verses) (of the out-of-doors-laud) are: Sing ye, 0 men, unto him', 'unto the born active'; be clarified as the foremost of speech'.' Thereby, he has brought about the threeday-rite. 1 RS. IX. 11. 13=SV. II. 1; RS. IX. 61. 13=SV. 11. 685; RS. IX 62. 25=SV. II. 125. With these verses begins successively each of the three days of the Gargatriratra, cp. Arseyakalpa VI. 3-5. 3. At the (midday-)pavamana(-laud) he applies the rathantara, and the vamadevya as the last of (this) pavamana(-laud); the brhat (he applies) as (first) prstha(-laud). 4. The rathantara is this (earthly) world, the vamadevya is the intermediate region, the brhat is the sky. The three-day-rite represents these three worlds. In that he unites these (three) samans (on one single day), he joins these worlds and, thereby, reaches the three-day-rite ¹. 1 Of which the 1 st prsthalaud of the 1 st day is the rathantara, of the 2 nd day the vamadevya, of the 3 rd day the brhat. 5. The kakubl(-verse and the samans chanted on it) he shifts to the fore-part 1. 1 The verses pavasva madhumattamah (SV. II. 42-13), the first of which is a kakubh, which has its normal place at the arbhava-pavamana-laud (see Arseyakalpa, Einleitung, page XXIV), are here shifted to the fore-part, they are applied at the midday-pavamana, see Arseyakalpa III. 4. 6. For by this (kakubh), when it is shifted to the fore-part, he brings virility into his cattle ¹. 1 The interpretation is uncertain. The printed text has: puro hy etaya satya apasuviryam karoti, with an unheard of, neglected sandhi; although Sayana explains apasuh pasurahitah (pointing to apusur viryum) somayugah, the reading of the Leyden MS. puro hy etaya satya pasuviryam must be right. The reason why, by doing so, he pasuviryam karoti, escapes me, but, perhaps VIII. 5. 2 may be compared. Would it be possible to read pasur viryam karoti ? Cp. note 1 on VIII. 7 11. 7. On this (kakubh-verse) the idanam samksara¹ (is chanted). The kakubh is man², the idanam samksara is cattle 3; he, thereby, maintains the cattle in himself. 1 See note 1 on XV. 3. 14. 2 See note 1 on VIII. 10. 6.

XVI. 11. 2.-xvI. 11. 14. 445 3 Because the name of the saman contains the word ida, one of the desig. nations for 'cow.' ' 8. (The verses beginning:) The ancient milk of former times,"1 are satobrhati(-verse)s. 1 R$ IX. 110. 8, 6, 9=SV. II. 844-846 (var. rr.). The samans on these verses follow, according to Arseyakalpa, immediately after the kakubh-part in the midday-pavamana. 9. By means of the satobrhati, the Gods reached successively these worlds (and lastly the world of heaven). By these (verses), he reaches successively these worlds. 10. These (verses) are gayatris in that they are of three versequarters; they are Jagatis in that their verse-quarters are of twelve syllables; they are brhatis in that they have thirty-six syllables; (so) they are the characteristic of all the metres, all the forms, to obtain cattle (of all forms and colours). 11. This (rite) is, in a visible way, (equal to) the mahavrata- (laud); its gayatra(-saman) is the head (of the mabavrata), its rathantara and brhat are the wings, its vamadevya is the trunk, its yainayajniya is the tail, its hundred sacrificial fees are the arkya- sastra. He, forsooth, who performs this (rite), lauds in a visible. way with the mahavrata ¹. 1 Cp. V. 1. 1-2. 9; on the arkya-sastra XVI. 7. 4. 12. Of this (rite), the (first) prstha(-laud) is the brhat and the Brahman's chant is (based) on pankti(-verse)s 1. About this they (the Theologians) remark: 'In that the prstha(-laud) is the brhat and the Brahman's chant is (based) on pankti(-verse)s, the metre is rent asunder.' 1 At the other Sahasra-ekahas, the Brahman's saman is based on panktiverses, see XVI. 8. 7. 13. The srayantiya(-saman) must be applied (as Brahman's chant); thereby, the metre is not rent asunder². 1 See note 1 on VIII. 2. 9. 2 This saman is based on sato b F hati-verses, and so is in harmony with the br hat. 14. This also is the accordance of the thousand¹.

1 Although, by the chant on other verses than panktis the 1000 syllables (ep. XVI. 8. 5) are not obtained. 15. 'One (sacrifice)', they say, 'is reached (directly) by the thousand syllables 1, another is reached afterwards' 2. 1 viz., the first three Sahasras. 2 Is this the precise meaning of anvatisthati? Cp. anvasthayah of the next §. 16. He shifts the kakubh to the fore-part ¹, and, at the place of the kakubh, he applies that dvipadi(-verse) 2; this (last fact) is the manner by which to afterwards reach the thousand³. 1 Cp. § 5. The Brahmana 2 viz. SV. I. 432=RS. IX. 109. 1, 3, 2=SV. II. 717, 718, 719. does not indicate which dvipada verse is intended. But note the pronoun esa; the cited dvipada is the only one occurring in the ninth book of the RS. 8 This probably must be regarded in the light of XVI. 8. 5.-Nearly the same sentence recurs below, XVII. 1. 4. 17. It (this rite) amounts to the anustubh¹. The anustubh is the Word 2, the three-day-rite is the Word. Thereby, he reaches the (result of the) three-day-rite. 1 All the stotra-verses, taken together, amount to 192; this number divided by the number of syllables of the anustubh, 32, yields 6 (anustubhs). 2 Cp. V. 7. 1. 3 Cp. XX. 15. 2. XVI. 12. * (First Sadyaskra-ekaha.) 1. The Adityas and the Angirases were consecrating themselves (for a sacrifice of soma). They contended for (reaching) the world. of heaven (as to which of them would reach the world of heaven, * The Kauthumas acknowledge four ekahas of this kind, described in XVI. 12-15; according to some authorities, the Ekatriha (Panc. br. XVI. 16) and the Syena (Sadv. br. III. 8) belong to them, so that there are six Sadyaskras. They are described, Jaim. br. II. 115-124 (four kinds); Arseyakalpa III. 5-8; Laty. VIII. 3-4; Nidanasutra VI. 9; Baudh. XVIII. 20-23 (four kinds); Ap. XXII. 2. 6-4. 12 (or 4. 29); Katy. XXII. 2. 9-3. 52; Asv. IX. 5. 12-7. 21 ; Sankh. XIV. 40-42 (these two acknowledge three Sadyaskras).

xvI. 11. 15.-xvI. 12. 9. 447 leaving behind the others). The Angirases announced to the Adityas a sacrifice (at which, after the introductory days, the sacrifice of soma proper should take place) on the next day. The Adityas then beheld (by divine intuition) this (sacrifice); they bought him (i.e. the soma for pressing) on the day (of the sacrifice) itself, appointed Ayasya as their Udgatr, lauded with this (rite) and went to the world of heaven, whilst the Angirases were left behind (on earth). 2, 3. He who has a rival, should perform this sacrifice; he, who knows this, comes to prosperity himself and his rival perishes. 4. To him (to Ayasya) they (the Adityas) brought, as a sacrificial fee, yonder sun in the form of a white horse. As soon as he had accepted it, he went amiss¹; he saw these ayasya(-saman)s and, by means of them, he strengthened himself. 1 It is known, from the Black Yajurveda, that to accept a horse is dangerous ; see W. Caland, die Wunschopfer (Abhandl. der Kgl. Ak. der W. zu Amsterdam, 1908) no. 24, 166. 5. That there are the ayasya(-saman)s¹, is for healing, for taking away bad influence. 1 There are three ayasya-samans: 1, 2: gram. XIV. 1. 18 and 19, composed on SV. I. 509; 3. gram. XIV. 1. 30, composed on SV. I. 511 (see SV. ed. Calcutta, Vol. II, pages 68, 73), one for each of the first three Sadyaskras. 6. One who desires (to reach) the (world of) heaven, should perform (it). 7. It (this rite) amounts to the brhati¹; by the brhati(-verse), the Gods went to the world of heaven². By means of this (rite), he goes to the world of heaven. 1 This ekaha is a trivrd agnistomah: it comprises twelve lauds, each of nine verses =108; this number, divided by the number of syllables of the brhati (36), yields three brhatis. 2 Cp. note 3 on VII. 4. 2. 8. One who is desirous of (obtaining) cattle should perform (it). 9. The brhati is cattle; he is firmly established in (the possession of) cattle.

XVI. 13. (Second Sadyaskra-eka ha.) 1. The same (rite), but with the agnistoma(-laud) on twenty-one verses, he should perform for one who is suffering from a lingering disease. 2. The ninefold (stoma) is the vital principle¹, the sun is the vital principle; he, who is suffering from a lingering disease, suffers a loss in regard to his breaths (vital principles); he makes him prosper in regard to his vital principles. 1 Cp. note 1 on VI. 2. 2. 3. It (this rite) amounts to the viraj. Food goes forth from him who is suffering from a lingering disease (he loses his appetite). The viraj is food; he puts food into him. 1 The first eleven lauds of this ekaha are nine-versed, the twelfth is twentyone-versed (9*11+21); that makes together 120, a number divisible by ten, the number of syllables of the viraj. 4. The agnistoma(-laud) consists of twenty-one verses; without firm support is he who is suffering from a lingering disease; the twenty-one-versed (stoma) is a firm support¹; he gets a firm support. 1 Cp. note 1 on VI. 1. 11. 5. The same (rite) should be performed for one who is desirous of food, or for one who desires a firm support; the viraj is food, the twenty-one-versed (stoma) is a support; he eats food and becomes firmly established. 6. The (maha)vedi (for all these Sadyaskra-rites) is ploughland; that, forsooth, is the most powerful (part) of the earth; through power he makes the sacrifice successful. 1 Wielding ripened rice or barley, Laty. VIII. 3. 4. 7. The uttaravedi (or high-altar) is the threshing floor (of this field); for here the pith (of the crops) comes together. He makes the sacrifice pithful. 8. The sacrificial post (for fastening the victim, the savana-hegoat) is the post of the threshing-floor (to which at threshing the

XVI. 13. 1.-xvi. 13. 12. 449 oxen are fastened) 1; for by it they press out (of the stalks) the pith (of the crops). 1 Laty. VIII. 3. 6 declares that 'threshing-post' is to be taken in the sense of 'pole of the plough', probably because he insists on the proper meaning of the word utkrnanti in our Brahmana. It is, however, probable that this khalevali is the post, to which are fastened the oxen, which, by treading on the ripened stalks, press out the corn. That oxen are used for the threshing, is explicitly stated by Baudh, XVIII. 21: 368. 5 ff. 9. A three year old, ungelded bull serves for the buying of the soma in order to associate Indra (with the sacrifice). 10. The soma-herolds, seated on chariots drawn by horses, ride out in all directions. 11. From all directions he obtains the food for him (for the Sacrificer). 12. To the distance of four koss, riding on a chariot drawn by four horses in an easterly direction, he (one of the four soma-herolds) announces the sacrifice. In this manner the journeys are measured; they travel as far as is the measure of a journey. To the distance of three koss, riding on a chariot drawn by three horses in a northerly direction, (he announces the sacrifice). To the distance of two koss, on chariot drawn by two horses in a westerly direction, (he announces it). To the distance of one koss, riding on a chariot drawn by one horse in a southerly direction, (he announces it) 1. This, forsooth, is the form of the directions. Whatever is the form of the directions, thereby he makes the sacrifice thrive. 1 Laty. VIII. 3. 12-13 treats of this passage in the following manner: 'To the east, they should convey the Hotr; to the north, the Udgatr; to the west, the Adhvaryu; to the south, the Brahman. Or they may dwell there (in these directions) previously. Here they should announce the (sacrifice of) soma, having got there by means of the chariots drawn by horses; these, as well as the journeys, are explained in the Brahmana. According to Sandilya, the officiating priests should (not be conveyed, but) be occupied (in the usual manner on the ground of the sacrifice), but they should convey other Brahmins in the manner as has been exposed before, and to these the soma-herolds should announce the (sacrifice of) soma with the words: 'So and so is performing a Sadyaskri, that I announce to Indra, to all the Gods, to the soma-drinking Brahmins who are worthy of soma'.-Differently, the Jaim. br. (II. 119): at the first Sadyaskri, the soma-herold rides out on a chariot drawn by horses to the distance of a yojana, with the leathern bag filled with sour milk (cp. Panc. br. XVI. 13. 13). 29

The priests have previously been placed, each at a distance of three koss, in the different directions and they arrive at early morning to perform the sacrifice. At the second and third Sadyaskri (the two Anukris), the soma-herold rides out on a chariot drawn by mules to the distance of three koss, and the priests find themselves at a distance of 11 koss. Differently, again, Baudh. (XVIII. 20, sqq.), who for each Sadyaskra enjoins the four chariots (drawn by four, three, two horses and by one), and provided each with a bag of sour milk. The priests arrive at morning on foot. After the preparation of the prayaniya-isti, those four chariots start on a race-course: the chariot with four horses to the east, a yojana far; the one with three horses to the south, three koss; the one with two horses to the west, two koss; the one with one horse to the north, one koss. To everyone they meet, they announce the sacrifice. According to Apastamba, Hiranyakesin and Katyayana the ritual, in substance, is the same as explained by Latyayana: the priests are fetched by means of the four chariots. 13. On the chariots are leathern bags filled with fresh milk; the butter obtained by it (i.e. by the shuttling on the driven chariot) must be added to the ajya' (used at the sacrifice), for the sake of immediateness 2. 1 Cp. note 1 on § 12. 2 In order that all may be accomplished on one and the same day. XVI. 14. (Third Sady askra-ekaha: Anukri.) 1. Now, the Anukri¹ of the Angirases. 1 The name is explained in the next following paragraph. 2. By this (rite), the Angirases reached the Adityas¹. He who is left behind, coming behind (inferior), as it were, should perform this (rite). He reaches the advantage of those who precede him. for, by it, the Angirases had reached the Adityas². 1 Who were gone before them to the world of heaven, cp. XVI. 12. 1. 2 Hence the name: a (sadyas)k ri, which comes behind (anu, another). 3. Of this (rite), the (last) two pavamana(-laud)s are twentyfour-versed. 4. The gayatri comprises twenty-four syllables; by means of the gayatri, the Gods reached these worlds successively. By this (rite), he reaches successively these worlds.

XVI. 13. 13.xvi. 15. 4. 451 5. The gayatri is strength and priestly lustre¹; strength and priestly lustre he obtains. The gayatri is breath 2 (the vital principle) means of procreating out of the breath, the gayatri, he is and a procreated. 1 The same is said XV. 1. 8, XIX. 5. 9. 2 Cp. note 1 on VII. 1. 9. 6. Both kinds of stomas (are applied in this rite): the even and the odd ones 1. This is a pairing. From this pairing he is procreated. 1 It is partly nine-versed and partly twenty-one-versed, but the last two pavamanas (see § 3) are even (of 24 verses). 1. It amounts to the viraj¹; the viraj is food, he comes into the possession of food. 1 It has nine stotras of nine verses, two of twenty four, one of twenty-one, together 150, a number divisible by ten. 8. The agnistoma(-laud) is twenty-one-versed; the twenty-onefold (stoma) is a firm support ¹. At the end of the sacrifice, he is firmly supported. 1 Cp. III. 7. 2. XVI. 15. ☐ (The Visvajicchilpa-ekaha.) 1. Now, the Visvajicchilpa 1. 1 The image (or ornament?) of the Visvajit'; cp. XVI. 4 sqq. According to the Arseyakalpa III. 6. c, its arrangement is, in the main, that of the Visvajit. This ekaha (reckoned amongst the Sadyaskras, cp. footnote on page 446) is found only in our Brahmana. 2. It is the ornament of the stomas. He who knows this, beholds in his house a work of art ¹. 1 Identical with XVI. 4. 9. 3. In this (rite) the (last) two pavamana(-laud)s are eighteenversed. 4. This sacrifice is a wheeled one¹: for (obtaining the fulfilment of) a wish; the wish he hopes to see fulfilled, is reached by it, for where he wishes to go with a wheeled (car), that (place) he reaches. 1 These two pavamanas of equal verse-number are, in a sense, its wheels.

452 THE BRAHMana of twenty five CHAPTERS. 5. One who is desirous of (reaching the world of) heaven, should perform (it). 6. The prstha(-saman)s are the world of heaven 1; through this (rite) he reaches the world of heaven. 1 viz. the rathantara, brhat, vairaja etc., as at the Visvajit.-Further cp. VII. 7. 17. 7. The prstha(-saman)s are strength and priestly lustre. In that the prstha(-saman)s are applied together (at one and the same sacrifice), he confers on him strength and lustre together. 8. The prstha(-saman)s are food and cattle. In that the prstha (-saman)s are applied together, he confers on him food and cattle together. 9. About this they say: 'The prstha(-saman)s have different places. In that they are, all of them, applied at one and the same sacrifice, the Sacrificer may lose his firm support.' 1 They appear normally each on one of the first six days of the ten-dayperiod. 10 The prstha(-laud), (which runs parallel to the sastra) of the Hotr, is twenty-one-versed. The twenty-one-fold (stoma) is a firm support. In the middle of the sacrifice he obtains a firm support. The agnistoma(-laud) is twenty-one-versed. The twenty-one-fold (stoma) is a firm support. At the end of the sacrifice he obtains a firm support. 1 Cp. XVI. 13. 4. 11. These are two twenty-one-fold (stomas); the Sacrificer is two-footed. He firmly establishes the Sacrificer in the sacrifice, in (the possession of) cattle. XVI. 16. (The Ekatrika-ek aha.) ka 1. Now, the Ekatrika': Prajapati's getting-a-top 2. 1 For the name see § 4.-According to Laty. (VIII. 3. 2-3), the Svena (described in Sadv. br. and likewise in the Arseyakalpa, here immediately after the Visvajicchilpa) and the Ekatrika are also reckoned as Sadyaskras.-It is striking that the Pancavimsabrahmana nowhere describes any abhicara rite, as is e.g. the Syena.

XVI, 15. 5.-xvi. 16. 9. 453 2 See § 2.-On the Ekatrika op. Jaim. br. II. 125-127; see 'das Jaim, br. in Auswahl,' No. 138. 1 2. By this (rite), Prafipati got a-top of these worlds ¹. 1 Or: broke through them, got the supremacy over them, cp. Ap. srs. XVIII. 19. 5: udbhinnam rajnah, with my note on the German translation.-The genitive is noteworthy. 3. This is a winning stoma, for the krta has got a-top (of the other grahas) ¹. 1 Cp. XVI. 9. 4. Here the term krta, representative of f o ur, is used because the two kinds of stoma (1+3) together make fo u r. Sayana's explanation here is equally wrong. 4. That they chant on one single (verse) is because Prajapati is one; he reaches (becomes equal to) Prajapati; and that they chant on three (verses) is because these worlds are three in number; he is firmly established in these worlds ¹. 1 At this okaha, the stotras are alternatively chanted on one and on three verses; hence the name: 'containing one and three.' 5. These amount to four; fourfooted is cattle; he is firmly established in (the possession of) cattle. 6. It (the whole rite) amounts to the giyatri¹; the giyatri is strength and priestly lustre; strength and priestly lustre he obtains. 1 Six stotras on one verse and six on three (6+18) make 24, the number of syllables of the gayatri. 7. The gayatri is breath (and) a means of procreating; out of the breath, the gayatri, he is procreated ¹. 1 See XVI. 14. 5. i 8. On (the verse beginning:) By this golden light purified,'' the arbhava-pavamina(-laud) is chanted. 1 SV. I. 463=RS. IX. 111. 1=SV. II. 940. 9. This (aticchandas-verse) is (ie, contains) the features of all the metres; he (thereby) firmly establishes the arbhava-laud in all the metres. 1 Cp. Sat. br. III. 3. 2. 11: ena vai strvani chandamsi yad aticchandah.

10. On this (verse), the gayatra parsva(-saman)¹ (is chanted). (In doing so) he does not deviate from the gayatra-saman nor from the finale 2. 1 Gram. XVII. 2. 31, composed on SV. I. 584; see SV. ed. Calcutta, vol. II, page 237. 2 The pavamana-lauds begin normally with gayatri-verses, chanted on the gayatra-saman; by the name of this saman, ga y a t r a-parava, this condition is fulfilled, although it is chanted on verses of different metre Sayana's commentary points to the reading, followed by me: na gayatrad eti samno na nidhanat. Neither do they deviate from the nidhana, as this saman is nidhanavat (ending: a iva 2 3 4 5) and the pavamana stotras ought to finish thus.