Chapter 18 - The Ekahas or One-day rites (continued)

(The ekahas or one-day-rites, continued.) XVIII. 1. (The Upahavya.)¹ 1. A seventeen-versed agnistoma. 2. The Gods and the Asuras were the two kinds of sons of Prajapati. The Asuras were more numerous and stronger, the Gods were less (in number and strength). The Gods resorted to Prajapati, and he saw this (ekaha called) Upahavya ¹. 1 Cp. Jaim. br. II. 150: 'At the beginning, there were two kinds of descendants of Prajapati: the Gods and the Asuras. Then the Gods were, so to say, more intent upon doing the will (of Prajapati), the Asuras were less intent upon it (abhiradhayattara iva . . . anibhiradhayattaru iva). Prajapati desired: May the Gods come to prosperity and the Asuras perish (devi eva syuh parasura bhaveyur iti). He saw this sacrifice, took it unto himself and performed it. At this sacrifice he invited (upihvayata) the Gods, but, by means of a long bamboo-stick, he excluded the Asuras (dirghavamsenantaragrhnat).....He who has an adversary, he who wishes to practise abhicara, he who contends, should perform this sacrifice. Those officiating priests who are friendly disposed towards him (pratikamina iva) he should invite, the others he should exclude by means of a long bamboo-stick. Along with their not being invited (tesam anupahavam anu), his adversary perishes and he himself reaches prosperity.' f c 3. He considered: If I take (this sacrifice unto me and practise it) expressedly', the Asuras will destroy my sacrifice.' So he practised it 'unexpressedly '¹. 1 On the sense of aniruktam here, ep note 1 on XVII. 1. 8. The Sutrakara (Laty. VIII. 9. 1-4) prescribes: "They should pronounce the names of the deities cryptically, if the deities occupy their own place, but explicitly if the deities occupy another place. The word 'God' (and the name of a God) he should everywhere avoid pronouncing, (for instance:) they should replace (the words) hota devah (in the first ajyalaud, see Arseyakalpa IV. 6), by (the words) hota yajne (read probably yajnah), and (the words) mihi mitrasya (in the second ajyalaud, SV. II. 948) by (the words): mihi yijna

XVIII. 1. 1.-XVIII. 1. 11. 473 Baudhayana, according to whom the names of the deities, in the formulae for drawing and for offering the soma, must be replaced by other names: instead of indra, the Adhvaryu must speak sakra; instead of soma, indu; instead of mitravarunau, rtayuvau; etc. etc. At the last laud (with the verses beginning:) The God who bestoweth wealth', he (Prajapati, whilst performing this rite.) turned himself to the Gods ². $ 1 See note 1 on XVII. 1. 10. 2 This seems to imply that now the names of the Gods were pronounced expressedly', explicitly. Cp. Baudh. This (unexpressed manner of saying the names of the deities) prevails (only) unto the yajnayajniya-laud; at this laud Prajapati spoke this (verse) openly, because now the Asuras were led astray sufficiently.' Baudh. equally prescribes the verse: devo vo dravinodah. 5. Thereupon, the Gods came to prosperity, but the Asuras perished. 6. He who knows this, comes himself to prosperity, but his adversary perishes. ' 7. But they (the Theologians) say also: (The verses beginning :) * By sacrifice on sacrifice, in honour of Agni'¹ must be applied (at the agnistoma laud)². 1 Cp. VIII. 6. 1 and 5. 2 And so does Masaka, in his Arseyakalpa. 8. Agni is (equal to) all the deities ¹; thereby, he excludes no one of the deities. 1 Cp. IX. 4. 9. Indra gave the Yatis over to the hyenas; an inauspicious voice reproached him. He resorted to Prajapati who to him gave over this Upahavya. Him (Indra) the All-gods invited 2. Because they invited (upahvayanta), therefore this rite is called Upahavya. 1 So far this § is identical with XIV. 11. 28. 2 Because, when he had practised it, he again was worthy of their society. 10. He should perform it for one who is calumniated. 1 11. The deities avoid him who is falsely calumniated. He¹ (the officiating priest who performs this rite for him) causes the deities to eat his food (i.e. to accept his offerings). 1 If we may read adayati instead of adayanti.

474 THE BRAHMANa of twentY FIVE CHAPTERS. 12. Of him, who (thereby) is purified and made palatable, men eat the food. 13. It should be performed by one who is desirous of (obtaining the chieftainship over) a clan. 14. There is a (verse) addressed to the Maruts 1. The Maruts are the people (or subjects) of the Gods. He (thus) attaches to him the people. The people will be likely to remain with him. 1 SV. H. 944, cp. Arseyakalpa IV. 6. 15 It should be performed by one who is desirous of (obtaining) cattle. 16. There is a (verse) addressed to Pusan 1. Pusan is the cattle; he obtains cattle. $ 1 Must we read pausni, or is paugi alright: connected with thriving' ? According to Sayana, the verse SV. II. 961 is meant, where Pusan is not mentioned, but it contains the words: 'cow' and 'horse'. 17. There is a (verse) addressed to the All-gods'; the All-gods it was who called him (Indra) to them ². 1 SV. II. 945. 2 Cp. § 9. 18. It has the brhat as (first) prstha-laud. 19. For Prajipati had given it (this rite) to Indra ³. 1 The causal connection between these two § § is far froia clear. 20. A dark-brown horse is the sacrificial fee. 21 For this (viz. the horse) is 'unexpressed'¹ 1 Because Prajapati, as Ka, is anirukta, and the horse sprang from Prajapati, cp. XXI. 4. 2. 22. It must be given (as an extra-fee) to the Brahman. 23. Amongst the officiating priests, the Brahman is unexpressed' 1; through his own characteristic feature he, thereby, makes him prosper. 1 Probably because the Brahman has no Veda proper as he must take his formula from the other Vedas. 24. In him, who knows this, there is not even so much guilt as in a newly born child.

XVIII. 1. 12.-xviii. 2. 7. 475 XVIII. 2. (The Rtapeya.) 1. A seventeen-versed agnistoma. 2. At this (rite) there are twelve diksas and upasads 1. 1 This prescript, being rather vague, is explained by Laty.: nine diksa- and three upasad-days. The Jaiminiyas seem to prescribe equally nine diksa. and three upasad-days. Baudh. allows either nine or twenty-seven diksa-days and three upasads. 3. One who is desirous of (reaching) heaven should perform it. 4. The year is (equal to) twelve months; the world of heaven is the year; he reaches, by this (rite), the world of heaven 1. 1 This is to be connected with the preceding §, where the twelve days are mentioned. 5. He subsists (during the days of upasad) on clarified butter'. 1 Cp. § 7.-The usual vrata-food is milk. 6. Clarified butter is the fasting food of the Gods. Through the fasting-food of the Gods, he approaches the deities. ❝ 7. Each time with a subsequent (or higher') section (of the fingers), he undertakes, (during the days of upasad, the observance of drinking the fasting-food) 1: each of these worlds in their successive order is larger (than the preceding one) 2; (he does so) in order to reach the world of heaven. 1 The sutra gives three explanations of this prescript in the Brahmana, The first is as follows: 'According to Dhananjayya, he should, during the days of upasad, separately drink (the liquified butter) with three sections of the finger in inverted order.' (viz., ho dips, on the first day, the whole of his first finger, i.e., the three sections of it, into the clarified butter and drinks or sips this quantity; the second day, he drinks as much as adheres to the two finger-sections; the third, as much as adhores to the point of the finger: its last section). The second explanation is the following: ⚫ According to Saucivrksi. there should be (three wooden quadrangular) vessels, having in all directions each the measure of the different joints of the finger (read angulyah instead of angulya); out of these (he should partake of the clarified butter) in 1 Cp. Jaim. br. II. 158-161 (Auswahl No. 143); Arseyakalpa IV. 7. a; Laty. VIII. 9. 7-18; Nidanasutra VII. 4; Baudh. XVIII. 31-34; Ap. XXII. 9. 11-18; Katy. XXII. 8. 10-25; Asv. IX. 7. 35-38; Sankh. XIV. 16.

natural order.' The second manner, then, is that three camasas are made, one having the height and breadth of one finger-joint, a second having the measures of two, a third having the measures of three finger-joints. The first day, he partakes of so much butter as is contained in the firstly mentioned camasa; the second day, out of the secondly mentioned one: the third, out of the thirdly mentioned one. The third explanation is as follows: 'According to Sandilya, (he drinks) from them in reversed order.' In this last manner the quantity of butter is each day less than that of the preceding day. The view of Sandilya is apparently based on the fact that ordinarily the quantity of vrata-food is diminished during the days of upasad. Baudh. admits the view of Dhananjayya; Katy. seems to accept the view of Sandilya. The Jaim. br. and Sankh. admit for each day an equal quantity. 2 Cp. note 2 on XVI, 10. 3. 8. This (rite) has (for its first prstha-laud) the brhat(-saman). By means of the brhat, the Gods went to the world of heaven¹. He, thereby, reaches the world of heaven. 1 That the brhat is at least, equalled to yonder world, is seen from VII. 6. 17. 9. Having spoken a (divine) truth¹, they betake themselves into the sadas (where the rest of the libation of soma is going to be consumed by them) 2. 1 About the meaning of the Brahmana, the later generations were at variance. In Laty. we read: "When they are about to enter the sadas in order to partake of the soma, they should utter the divine truths: 'Here is the Earth, yonder is the Sun'. According to Sandilya, they should modify the formulae that contain (the words): 'drunk by that and that God', to whom a part of the soma-draught has been sacrificed'." Such a formula contains, e.g., the words: indrapitasya madhumata upahutasyopahuto bhaksayami. But we are not able to infer from the sutra in which way the modification of the mantra is to be made.--Other instances of rta are given by Asv. and sankh., cp. the Jaim. br. 2 Cp. C.H. § 142.-This rite either is invented to account for the name of this ekahartapeya, or the name rests on this part of the ritual. 10. A wooden, quadrangular cup (a camasa) filled with soma is the sacrificial fee; through the deity even he comes to the deities. 11. It is made of udumbara(-wood); the udumbara is strength and food; he obtains strengthening food.

XVIII. 2. 8. xvIII. 3. 2. 477 12. It must be given as sacrificial fee to the Brahman(-priest) who belongs to the same gotra (as the Sacrificer), in order that the soma-drunk may not be wrongly milked out (used up) 1. 1 The Sutra remarks on this somacamasa : "It should be filled with the extracted soma-juice (not with ordinary soma that is not destined for the sacrifice), for to this points the use of the word camasa. They should fill this vessel at the midday service, together with the cups, before the beginning of the offering (see C.H. § 187), and pour a small quantity of it (into the fire). For a brahmana says: 'it should be given after it has been offered' (this is the Jaiminiya. Brahmana, not the Tandya, cp. Jaim. br. in Auswahl No. 143, page 175, below) When the moment has come for bringing near the sacrificial fees, they should bring it around to the east of the ahavaniya(-fire), but not outside the (maha-) vedi, to the south of havirdhana and sadas, into the sadas through its eastern door. When the sacrifice has been brought to an end, they should give something to the (other) priests." 13. It is throughout seventeenfold ¹. 1 All the lauds consist of seventeen verses. 14. There are twelve months and five seasons: these are the year. The world of heaven is the year; he reaches, by this (seventeenfold rite), the world of heaven. XVIII. 3. 1 (The Dunasa.)¹ 1. A seventeen-versed agnistoma. 2. He gives, at the diksaniya-isti, (a piece of) gold weighing 12 manas; at the prayaniya-isti, (a piece of) gold of 24 manas; at the guest-isti, two (pieces) of 24 manas; at the first upasad at morning, four pieces of 24 manas, and, at afternoon, 8; at the middle upasad at morning, 16, and, at afternoon. 32; at the last upasad at morning, 64 and, at afternoon, 128. At the offering of the omentum of the he-goat destined for Agni and Soma, he gives two pieces of 128 manas; at the offering of the omentum of the 1 Cp. Jaim. br. II. 98, 99 (Auswahl No. 132), Arseyakalpa IV. 7. b; Laty. VIII. 10. 1-4; Nidanasutra VII. 4; Baudh. XVIII. 37, 38; Ap. XXII. 9. 19- 20. 1; Katy. XXII. 8. 26-9. 6; Asv. IX. 8. 1-4; Sankh. XIV. 32., This ekaha, to which no name is given in the Panc. br., is called also durasa, bahuhiranya, and atimurti.

savana-he-goat at morning (of the soma-day itself), four pieces of 128 manas; at the morning service, when the Narasamsa-cups have been deposited, eight pieces of 128 minas; at the same occasion in the midday-service, 16 pieces of 128 manas and (as now has come the usual moment for distributing the daksinas proper) a hundred oxen, and, to the Hotr(-priest), a golden plate (as ornament to be worn round the neck), and, to the Udgatr, a (golden) wreath. When the Narasamsa-cups have been deposited at the afternoon-service, he gives 32 pieces of 128 manas; at the udayaniya-isti, 64 pieces of 128 manas, and, at the offering of the omentum of the barren cow, 128 pieces of 128 manas 1. 1 The occasions are successively those described in C.H. §15, 28, 44, 52, 57, 62, 68, 73, 76, 106.f, 141.e, 147.c, 189.b, 191.c, 230.b, 255, 256.-We get the impression that at this time certain pieces of gold, weighing respectively 12, 24, and 128 units (krsnalas?), perhaps in the form of nigkas, were current. 3. He who knows this reaches the world of the Ox ¹. 1 Perhaps Aditya, the sun, is meant. 4. He who, knowing thus, performs this (rite), gains the luminous, lucky world. XVIII. 4. (The Vaisyastoma.) 1 1. A seventeen-versed agnistoma. 2. At this (rite) he mixes the soma(-draughts) at the morningservice with fresh milk; at the midday-service, with boiled (milk); at the afternoon-service, with sour coagulated milk. One who is desirous of (obtaining) cattle should perform (this rite). 4. In that all the pressings (i.e., the soma-draughts drawn at all the pressings) are mixed with milk, he makes him thrive in regard to cattle, in accordance with each pressing; but his young ones (his children and calves) shrink as it were ¹, for he mixes with milk (also the draughts of soma at) the two pressings, which (otherwise) consist of pure soma 2. 1 Cp. Arseyakalpa 1 V. 7. c; Laty. VIII. 10. 5-6; Ap. XXII. 10. 4-5; Katy. XXII. 8. 7-14.

1 Cp. VII. 9. 21. XVIII. 3. 3.-XVIII. 5. 2. 479 2 Cp. TS. VI. 1. 6. 4: tasmid dve savane bukravati: pratahsavanam ca madhyandinam ca. Is the reason why, in doing thus, the young ones shrink, simply that, at the third pressing, the sour milk is adhibited? 5. He should perform (this rite) for a Vaisya. 6. Cattle is the welfare of the Vaisya; he makes him thrive with regard to cattle. 7 Its (first) prstha(-laud) is the kanvarathantara(-saman)¹. 1 Gram. XVI. 1. 29, composed on SV. I. 511, here chanted on the usual verses of the pratha (SV. II. 30-31). 8. The sadovisiya(-saman) 1 is the Brahman's chant (serves for the third prstha-laud). 1 Gram. XVI. 1. 31, composed on SV. I. 511, chanted on SV. II. 842-843. 9. The kanvarathantara is cattle, the sadovisiya is cattle: successive (kinds of) cattle he puts into him (he brings into his possession). 10. It is throughout seventeen-versed. 11. Twelve months, five seasons, these are (equal to) the year. In the course of the year cattle procreate; having reached the cattle, he obtains it¹. 1 Read aptvavarunddhe. XVIII. 5. (The Tivrasut or Tivrasoma.)¹ 1. A seventeen-versed ukthya(-day). 2. Indra had slain Vrtra. His strength went asunder in every direction ¹. The Gods sought for him a (means of) expiation 2, but nothing did satisfy him; it was only the strong soma (tivrasoma) that satisfied (and restored) him. 1 Cp. Jaim. br. II. 151-157 (See Auswahl No. 142 and Oertel in Transactions of the Connecticut Ac. of Arts and Sciences, Vol. XV, page 180 sqq.); Arseyakalpa IV. 7. d; Laty. VIII. 10. 7-14; Nidanasutra VII. 4; Baudh. XVIII. 29-30; Ap. XXII. 10. 6-18; Katy. XXII. 9. 15-10. 6; Asv. IX. 7. 31; Sankh. XIV. 21.

1 sa visvan viryena vyarchat, litt.: 'he went asunder in regard to his strength in every direction'. 2 That is: a means to repair the evil that had befallen Indra. 3. He should perform (this rite) for one, through whom the soma has flown ¹. 1 For one in whom the use of soma has caused diarrhoea. The exegetes of olden times are at variance as to the precise meaning. According to Sandilya he is meant who, after performing a sacrifice, becomes worse; according to Dhananjayya, he is meant who, after drinking the soma, either vomits suffers from diarrhoea. or 4. Pierced, so to say, is he through whom flows the soma. The sacrifice of the 'sharp' soma serves to cover up (the hole), to remove the hole (the defect). He should perform (it) for a king (a Baron) who is being held out of his realm. 6. It is the peasantry (the people) that flows through him (that departs from him) through whom flows the soma. The sacrifice of the 'sharp' soma serves to cover up, to remove the defect. 7. It should be performed by one who desires (to obtain the chieftainship over his) clan. 8. It is the clan that flows through him (that departs from him) who, being qualified to (obtain the chieftainship over) a clan, does not obtain it. The sacrifice of the 'sharp' soma serves to cover up, to remove the defect. 9 It should be performed by one who is desirous of (obtaining) progeny; it is the progeny that departs from him who, being qualified to (obtain) progeny, gets no progeny. The sacrifice of the 'sharp' soma serves to cover up, to remove the defect. 10. It should be performed by one who is desirous of (obtaining) cattle. It is the cattle that departs from him who, being qualified to (obtain) cattle, does not obtain it. The sacrifice of the 'sharp' soma serves to cover up, to remove the defect. 11. He should perform (it) for one who is suffering from a lingering disease. They are the vital principles that depart from him, who

XVIII. 5. 3.XVIII. 5. 16. is suffering from disease. 481 The sacrifice of the 'sharp' soma serves to cover up, to remove the defect. 12. They milk a hundred (cows) to get the milk for mixing with the soma. They, thereby 2, sharpen him (the soma, or Indra). 1 According to Laty. (who here probably follows the Jaim. br. II. 157. 7), this milk is divided into three parts and used for mixing the soma in the manner of the Vaisyastoma: XVIII. 4. 2. 2 The word tat, at the beginning of § § 13, 15, and 16, is to be combined with the preceding §. 13. These same (cows) serve as sacrificial fee. 14 a. They constantly fill the soma-cups¹, thinking: 'The 'sharp' soma will satisfy him (Indra)'. 1 Up to the fourth ajya-laud, the participants should not partake (as usual), after each stotra-sastra, of the soma that has been left over in each camasa (when a part of it has been poured out into the fire); but they should only smell at it, with the formula destined for partaking of the soma (Laty. VIII. 10. 10 should be read: bhaksavrta camasan avajighreyuh). Into each (not emptied) camasa, after each subsequent stotra-sastra, must be poured the rest of each corresponding somadraught (graha); abhi denotes: 'hinzu'. Both the Adhvaryu (and) all the Camasadhvaryus make the response to the Acchavaka¹; they, thereby, sharpen him (the soma). 1 See note 3 on Jaim. br. II. 152 (Auswahl, page 173). Usually it is the Pratiprasthatr alone who makes the response (C. H. § 170). 15. Not partaking of the soma-draughts, the officiating Priests smell (only) at the (soma in the) vessels. Thereby, they sharpen him. They partake of (the soma in) those (vessels) at the stotra of the Acchavaka¹; thereby, they sharpen him (the soma). 1 Viz., after the (stotra and) sastra of the Acchavaka, at the moment indicated in C. H. § 171. 16. If they were to partake (of the soma-draughts) during the different services, prosperity would be likely to abandon the Sacrificer. Once, at the end of each service, they partake of the soma 1, in order that the (three) services may not be rent asunder 2. 1 The procedure, as indicated above in § 14 and 15, prevails for the three savanas; cp. Laty. VIII 10. 11. This probably is not the view of the Jaim. br. where this procedure seems to be restricted to the morning-service. 2 This would be the case if at the morning-service only the soma-draughts were smelt at, but now they are all made equal. 31

, 17. The saman (of the first prstha-laud) is the rathantara. 18. The rathantara is the earth¹; it is on the earth that he is not firmly established who lacks a firm support; he makes him firmly established on the earth. 1 Cp. note 2 on VI. 8. 18. 19. The Brahman's chant 1 is the srayantiya(-saman)2; he strengthens (srinati) this in him ³. 1 The third prstha-laud. ² Gram. VII. 2. 5, composed on SV. I. 267 (srayanta iva suryam). 3 Cp. VIII. 2. 11. What is meant by 'this' (etad eva) is not clear, perhaps the vigour which he had lost through vomiting the soma. 20. The vajnayajniya(-saman) 1 is applied on the anustubh (-part). 1 Gram. J. 2. 25, composed on SV. I. 35, but here chanted on the anustubhpart of the arbhava-pavamana-laud. 21. The anustubh is the voice¹; the yajnayafniya is the pith of the voice 2; he brings the pith into his voice. 1 Cp. V. 7. 1. 2 Cp. VIII. 6. 1. 22. For the agnistoma-saman the visovisiya¹ is to be taken: all this he firmly establishes in him 2. 1 See note 1 on XIV. 11. 36, but here chanted on the verses on which the yajnauajniya is composed (cp. § 20). 2 Cp. note 3 on § 19. 23. The udvamsiya(-saman)¹ is applied at the end of the uktha (-laud)s, (i.e., as the last uktha-laud). This (saman) is the characteristic feature of all the prstha(-samans)2; in all the forms he is firmly established. 1 Cp. note 2 on VIII. 9. 6. 2 Cp. VII. 9. 6. 24. It is an ukthya(-rite): the uktha(-laud)s are (equal to) cattle ; in cattle he is firmly established. 1 Cp. note 1 on IV. 5. 18.

XVIII. 5. 17.-XVIII. 6. 8. XVIII. 6. 1 (The Vajapeya.) ¹ 483 1. A seventeen-versed ukthya(-rite) combined with a sixteenth land, to which is added a seventeenth laud. 2. So big as Prajapati is vertically, so big is he horizontally ¹. 1 This is why not only all the lauds consist of seventeen verses but their number is likewise seventeen. 3. So big as these worlds are vertically, so big are they horizontally. 4. He, forsooth, who performs the Vajapeya, reaches (ie., becomes equal to) Praja pati. 5. In that there are seventeen lauds, thereby, he reaches the vertical (Prajapati); in that the rite is throughout seventeen-versed, thereby, the horizontal. 6. The services of this (rite) are of different power. 7. The morning-service is 'unexpressed "1; the midday-service contains (the word) 'strength' (vaja)²; the afternoon-service contains (the word) wondrous' (citra) ³. 1 This regards the out-of-doors-laud and the ajya-lauds. On 'anirukta cp. note 1 on VII. 1.8. 2 The rathantara (first prstha-laud) is chanted on SV. II. 30-31 asvayanto maghavann indra vajinah. 3 The agnistoma-saman (afternoon-service) is chanted on SV. II. 973-974 : tvam nas citra utya. 8. In that the morning-service is Prajapati, this God being unexpressed '¹. contains (the word) strength', food being * unexpressed', he reaches That the midday-service strength, (this serves) for That the afternoon-service contains (the word) wonobtaining food. drous', (this serves) for reaching the world of heaven 2. 6 1 Prajapati is anirukta as he is addressed mystically as ka. 1 Cp. Jaim. br. II. 193-196; Arseyakalpa IV. 7. e, Laty. VIII. 11. 1-12. 15; Nidanasutra VII. 4; Baudh. XI; Ap. XVIII, 1-7; Aev. IX. 9; Sankh. XV. 1-3 ; Sat br. V. 1-2; Katy. XIV.

2 The world of heaven hereby is qualified as something wondrous.-With § 7, 8 may be compared Maitr. Samh. I. 11.9: 171. 3-8 and Kath. XIV. 10: 209. 1-5. 9. The Vajapeya,' they say, being sprung from Prajapati, is in disharmony with its place of origin, as it has samans that are 'expressedly' chanted (viz, in the midday- and afternoon-service). In that its morning-service is 'unexpressed' (as is Prajapati), it is in harmony with its origin¹. ' 1 I read with a Leyden MS. prajapatyas san niruktasame ti. The Kathaka (XIV. 10: 209. 1) runs: viyonir vai vajapeyo 'niruktas sun prujapatyo ' niruktasuma tena viyonir yad uniruktah pratassavas tena suyonih. • The Vajapeya being 'unexpressed' and sprung from Prajapati, has 'unexpressed' samans. Thereby, it is in disharmony with its origin; (but) in that its morning service (the plural is striking, perhaps the different lauds of it are meant) is 'unexpressed thereby, it is in harmony with its origin'. The corresponding passage of Maitr. Samh. I. 11. 9: 171. 3 vigonin viec va japeyah prajapatych su nen ultra sa ma gat aniruktah pratahsavas tena siyonih agreɔs almost verbally with Panc. br. (in Maitr. S. 1 would read equally sun instead of su). From the wording of the passage in Panc. br. (note ity ahuh !), we may infer that its author was acquainted with the Maitr. S. 10. There is the rathantara-siman (as first prstha-laud) for gaining more quickly the victory ¹. 1 There is not the least doubt that not ujjhityai but ujjityai is the correct reading (Bohtlingk, in the St Petersburgh Dict. in kurzerer Fassung, registers ujjhiti: 'das Verlassen dieser Welt'); ujjityai is the reading of the Leyden MS. and, moreover, the two parallel passages, Maitr. Samh. I. 11. 9: 171. 5, Kath. XIV. 10: 208. 23, present the same. We must equally infer from this passage that the Panc. br. has taken this phrase from the MS. (or from the Kath.), because in this text the Vajapeya has the aim to gain supremacy (svarajyam) over the earth. 11. The rathantara is the earth; (sitting) on this (carth), he is consecrated (inaugurated) ¹. 1 To the Vajapeya is joined the abhiseka: (royal) consecration; see e.g. Sat. br. V. 2. 2. 13-15.--The wording of § 11 is exactly that of the Kath. (XIV. 10: 208. 23), not that of the Maitr. Samhita. 12. Therefore, one who has performed the Vajapeya, does not descend (from his seat) to meet (any one) (they say) 1. ¹ Cp. T. Br. I. 3. 9. 2: tasmad vajapeyayaji na kam cana pratyavarohati. 13. For, it is on this (earth) that he is consecrated.

XVIII. 6. 9. XVIII. 6. 20. 485 14. The abhivarta(-saman)¹ is the Brahman's chant 2; it is the bull of the Brahman (of Vedic lore); he makes him (the Sacrificer) reach the status of the bull*. 1 Cp. note 1 on IV. 3. 4. 2 For the third prstha-laud. * Cp. IV.3. 8. 4 Viz. chieftainship. 15. The yajnayajniya(-saman) is (applied) on the anustubh (-part of the arbhava-pavamina-laud). The anustubh is the voice; the yajnayajniya is the pith of the voice into his voice he brings pith. 1 Cp. XVIII. 5. 20 and 21. 16. Tho varavantiya(-saman) is the agnistoma-chant, in order to encompass valour (and) strength 2. 1 Gram. 1. 1. 30, composed on SV. I. 17, chanted here, according to Arseyakalpa IV. 7. e, on SV. II. 973-974. 2 Cp. note 3 on IX. 5. 9. 17. The udvamsiya(-saman) is (applied) at the end of the uktha- (laud)s, (in the last of the ukthas); this (saman) is the characteristic feature of all the prstha(-samans); in all the forms he is firmly established 1. 1 Cp. XVIII. 5. 23.-The Maitr. S. and the Kath. record, for the last ukthastotra, the astadamstra (on SV. I. 343). 18. The gaurivita(-saman)¹ is the chant for the sodasin (i.c., for the sixteenth laud). 1 Cp. note 1 on XI. 5. 13. ' 19. The gaurivita is excessive (litt. left over '); the sodasin is excessive he puts the excessive into the excessive ¹. 1 Cp. XII. 13. 20. 20. About this they say: 'A sameness of performance¹ is brought about by the fact that immediately after the udvamsiya they chant the gaurivita a circumflected chant after a circumflected chant 2. 1 On this sameness, cp. note 2 on VII. 2. 5. 1 2 2 Cp. note 1 on XIII. 5. 28.-The udvamsiya ends: ma' 2 iro 35 ha-i and thus is ha-i-kara; the gaurivita ends pa 5 to 6 ha-i and thus is padunusvara. 5

21. There is no sameness, (for) the service is at an end 1. 1 The afternoon service closes with the gaurivita, the last uktha-laud, and the sodasin, so to say, introduces a new part of the rite, cp. § 23. 22. The uktha' is being recited, the vasat-call (comes) between; therefore, there is no sameness 2. 1 The uktha-sastra is held. 2 And this is another refutation of the objection that there is sameness: when the uktha-laud has been chanted and the uktha-sastra has been recited, the libation of the soma is poured out with the yajya-verse closing with vau 3 sat. By this vasat-call, i.e., this huti, then, this stotra-sastra is separated from the next following one. 23. That part of the sacrifice which consists of the sodasin is a cutting, as it were (it is a separate piece) 1; therefore, there is no sameness. * Cp. XI. 11. 2. 24. In the desert of sacrifice it (the Vajapeya) is completed', they say, 'it goes beyond the uktha(-laud)s, it goes beyond the sodasin, (but) does not attain the night' (i.e., the night-rite, the atiratra)³. 1 This refers to the extra-stotra (cp. § 25) that, at the Vajapeya, must follow after the sixteenth-laud; cp. e.g. Ap. XVIII. 6. 15 sqq.; Baudh. XI. 13: 83. 1 sqq.; TBr. I. 3. 8. 5; A§v. IX. 9. 10; Sankh. XV. 3. 4. 25. The last (laud) is the brhat(-saman) (chanted) on (verses) addressed to Visnu sipivista ¹. > 1 Literally on (verses) of Visnu which contain (the word) sipivista. : These are: SV. II. 975-977=RS. VII. 100. 6 (var. r.), 5 (var. r.) and VII. 99. 7. The Jaim. samhita has the sequence: RS. VII. 100. 5, 6 (without var. r.) and 99. 7. 26. Sipivista is Prajapati's manifestation resting on the cattle¹. The brhat is breath; he becomes firmly established in breath (and) in (the possession of) cattle. 1 Probably this passage is taken from Maitr. S. I. 11. 9: 171. 8: sipivistavatisu stuvata; esa vai prajapateh pasusthas tanur yan chipivistam, and op. Kath. XIV. 10: 209. 8, sqq. Both these texts have the older and grammatically more correct form pasusthas with the nominative 8.--Sayana cites TBr. I. 3. 8. 5: yajno vai visnuh pasavah sipih, yajna eva pacugu pratitisthati. 27. They hold the laud on the brhat(-saman) 1; the brhat is equal to reaching yonder world 2; that (world) he (thereby) reaches.

$ XVIII. 6. 21.-XVIII. 7. 5. 1 See note 3 on VII. 6. 11. 487 2 The usual phraseology in our Brahmana is: asau brhat (e.g., VII. 6. 17) or svargo loko brhat (XVI. 5. 14). The expression used here is probably taken from Maitr. S. I. 11. 9: 171. 11 or from Kath. XIV. 10. XVIII 7. (The Vajapeya,continued and concluded.) 1. Prajapati desired: May I get vigour (vaja) (and) the world of heaven.' He saw this Vijapeya. It is, forsooth, a drink of vigour. He (viz. the Sacrificer) reaches, by this (rite), vigour and the world of heaven. 2. The (verses), at the morning service, contain (the words) 'bright' (sukra) and 'light' (jyotis)¹. By these (verses), he obtains strength (and) priestly lustre. 1 The word sukra occurs in SV. II. 4 (which, according to Arseyakalpa IV. 7. e, cp. Anhang, no. 16, belongs to the bahispavamana). A verse in which the word jyotis occurs in the pratahsavana, I am unable to point out. Has the author of the Arseyakalpa taken no notice of this brahmana ? 3. The (verses) containing (the word) vaja occur in the middayservice in order to reach the world of heaven. 1 See note 3 on XVIII. 6. 7. 4. The verses in the afternoon-service contain (the words) 'food'1, 'troop '2 (and) 'cattle'³; by these (verses) he obtains fulness (of all these). 1 Sayana refers us to SV. II. 47: purojiti vo andhasah, where andhas should be synonymous with annam (annam va andhah, Jaim. br. II. 196). 2 This refers, according to Sayana, to the words in the verses of the sakamasva (1 st ukthastotra of the Vajapeya): ebhir vardhasa indubhih (SV. II. 55), of the saubhara (2 nd uktha): bharanto 'vasyavah (SV. II. 58) and of the varavantiya (3 rd uktha): gayanti tva gayatrinah (SV. II. 694), where the plural should represent the idea of gana. 8 SV. II. 106 (beginning of midday-pavamana): gosatir asvasa asi.-Some of these explanations seem rather fanciful. 5. It (the Vajapeya) is throughout seventeen-fold (seventeenversed). Prajapati is seventeen-fold ¹. He reaches (becomes equal to) Prajapati. 1 See note 1 on II. 10. 5.

6. The officiating priests wear golden wreaths; thereby, the characteristic of a festival is brought about. 7. (And he does so) thinking: This (gold) will be for me in yonder world a shining-out' (prakasa). 8. Gold is light: he puts light into him. 9. They run a race-course and make the Sacrificer win; thereby, they make him gain the world of heaven. 10. He (the Sacrificer) mounts to the sky¹; to the world of heaven he thereby ascends. 1 He mounts by means of a ladder to the top of the sacrificial post, the yupa. 11. He ascends in the region of the dust 1; they (thereby) separate him from the world of men. 1 This is rather uncertain, cp. my note in the German Translation of Apastamba XVIII. 5. 13, who borrows these words from our Brahmana. They occur likewise in the Vadhulasutra; sarajasa eti, where the Vyakhya explains : sa yajamano rajaso lokad asmad eti, but this is impossible. I now reckon that the ' dusted place' (sarajasa) is occasioned by the bags of salt that are thrown on the Sacrificer when he has reached the upperpart of the yupa; see, e.g., Sat. br. V. 2. 1. 18 and cp. Agnisvamin on Laty. X. 19. 15 (where the word sarajasa (iti) occurs once more): kusaputair (read usaputair) upayanti. This seems to rest on Anupadasutra V. 7 (s.f.): sarajase rohatity usaputair upayanti (road arpayanti cp. Maitr. S.), taih sarajasatvam. The salt-powder covers him so that he is enveloped in a cloud of dust and temporarily invisible. To Sayana, this sentence is spastam! He might, nevertheless, have offered an explication of it! 12. The Brahman, (seated) on the wheel of a chariot, chants ¹ over (those that take part in the race) the 'chant of the vigorous ones*2. The world of heaven is vigour (vaja). He, thereby, makes him conquer the world of heaven. 1 A wheel with 17 spokes is fixed horizontally in the ground near the catvala ; on this wheel the Brahman takes his place and, at the moment when the racers start on their race, he sings the saman, whilst the wheel is turned round three times sunwise. 2 The gramegeyagana records two samans of this name: XV. 2. 24, composed on SV. I. 432 and gram. XI. 2. 30, composed on SV. I. 435. From Jaim. br. II. 194, we infer that the last is intended which contains the words: a vajam vajino agman.

13. XVIII. 7. 6.-xviii. 8. 4. 489 On (verses) addressed to Visnu sipivista, the brhat is (chanted) (as) last (laud)¹. Having, thereby, ascended to the world of heaven, he bestrides also the height of the ruddy one (the sun)². 1 Cp. XVIII. 6. 25-27. 2 Here the bradhnasya vistapa seems to be equivalent to Visnu's highest step (ksayantam asya rajasah parake, SV. II. 976). XVIII. 8. (The Rajas uya.) 1 1. As first (sacrifice), he practises the agnistoma. The agnistoma, forsooth, is the opening of (all) the (other) sacrifices ¹. Taking hold of the opening of the sacrifices, he strides on to the consecration (or inauguration). 1 Cp. VI. 3. 1, XVI. 1. 2.-The Rajasuya comprises seven (partly) unconnected days and so is a conglomerate of diverse Ekahas. The first day, here mentioned, is the so-called pavitra, or prayaniya or abhyarohaniya.-The § agrees almost verbatim with TBr. I. 8. 7. 1 and Maitr. S. IV. 4. 10 (beg.). 2. Now follows the day of consecration. 3. Its pavamana(-laud)s are thirty-two-versed¹ the anustubh has thirty-two syllables; the anustubh is the voice²; as far as reaches the voice (i.e. by the whole voice), he gets consecrated. 1 Differently the MS., TBr. and Jaim. br. 2 Cp. V. 7. 1. 4. About this they say: That the stomas are uneven is, as it were, a breaking down of the metres, (this is) not in the right. sequence' ¹. 1 The inequality of the three pavamana-lauds, being all thirty-two-versed, as against the others (of 15, 17 or 21 verses), is qualified as a breaking down ; for, the pavamanas are of even, the others of uneven stomas. This sentence is probably taken from MS. or TBr. where we read: samearo va era stomanam ayathapurvam yad visamah stomah. Here the word stomanam seems more justifiable than chandasam of the Panc. br. 1 Cp. Jaim. br. II. 197-205; Arseyakalpa IV. 7. f-10. b; Laty. IX. 1-3; Nidanasutra VII. 5-6; T. Br. I. 6-8; Baudh. XII; Ap. XVIII. 8-22; Sat. br. V. 2, 3-5. 5 ; Katy. XV; Maitr. Samh. IV. 3-4; Asv. IX. 3-4; Bankh. XV. 12-27.

5. In that the (three) pavamana(-laud)s are even, thereby, there is no breaking down; thereby, the right sequence is maintained ¹. 1 More fully the TBr. (I. 8. 7. 2): 'The sacrifice is as great as the pavamana(-laud)s (these are the essential parts); the rest serves for internally uniting (these chief parts): in that the pavamana(-laud)s are even, there is no breaking down.' 6. He himself (the Sacrificer) thrives through the agnistoma, he himself gets spiritual merits. (And further) that there are uktha (-laud)s: the ukthas are the cattle and are the people: that there are ukthas is for continuity (is offspring)¹. 1 More justifiable, again, the M.S and TBr.; these texts agree with Panc. br. but at the end they have: the ukthas are progeny, the ukthas are cattle; that it is an ukthya(-rite), is for continuity.' 7. (The tristich beginning:) O Vayu, the bright (soma) hath been offered unto thee'¹, is the opening (tristich of the out-of-doorslaud)², containing the word vayu ('wind'). The wind is the voice; he yokes the voice for him at the beginning of the sacrifice, and by it (i.e. by the voice) he is sprinkled (i.e. inaugurated). (In the midst) of the whole voice he is consecrated; all voices proclaim him as a king. 1 RS. IV. 47. 1-3= SV. II. 978-980. The Jaiminiyas use the same pratipad. 2 TBr. prescribes as pratipad RS. VIII. 102. 13= SV. II. 920 (likewise addressed to Vayu). In the ritual of the Kauthumas, this is the pratipad of the Visvajit (XVI. 5. 1) with which Ekaha the abhisecaniya has a narrow contact. 8 sarvasya vacah must be a genitive, not an ablative. cp. the corresponding passage of TBr. (I. 8. 8. 1): sarvasam eva prajanam suyate. Probably here the word madhyatah is to be supplied; cp. note 2 on § 12. 8. There are verses to be brought together (to be collected from different parts of the Veda, which in the tradition do not form a whole)¹. By means of these, he yokes (i.e. brings into action, prepares for action) the prstha(-samans)². In that they (these verses) are addressed to different deities, thereby, he yokes them. The prstha(-samans) are strength; (fixed) on strength he is sprinkled (i.e. inaugurated). 1 In the praxis of Arseyakalpa (IV. 8 as compared with II. 6) the verses are: SV. II. 920=RS. VIII. 102. 13 (Agni). SV. II. 810=RS. VII. 96. 4 (Sarasvat).

XVIII. 8. 5.-XVIII. 8. 13. 61. 10 (Sarasvati). 62. 10 (Savitr). SV. II. 811=RS. VI. SV. II. 812=RS. III. SV. II. 813=RS. I. SV. II. 814=RS. IX. 66. 18. 1 (Brahmanaspati). 19 (Agni). 491 From a Rgvedistic standpoint, these verses are in truth sambharyas; not from the standpoint of the Samaveda, where we find them joined together. This is an argument in favour of the thesis (see introduction to this translation, Chapter II) that the uttararcika was not extant at the time of the composition of our Brahmana, but that the verses for use were taken directly from the collection of Rks. On the sambharyas, cp. XI. 1. 5 and XVI. 5. 2-9. 2 Because of the number six of the sambharyas; there are six prsthasamans : rathantara, brhat, vairupa, vairaja, sakvara, raivata. ' 9. 'They deviate from the mouth of the sacrifice' (i.c. from the regular beginning) who apply (verses) brought together (from different parts of the Veda) '1. 1 Nearly identical with XVI. 5. 11 and with TBr. 1. 8. 8. 1 (where the older akran instead of kurvate). ⚫ 10. In that (they, thereupon, use) the verses (beginning): Be strained as the first of speech '1, they do not deviate from the (regular) opening of the sacrifice 2. 1 RS. IX. 62. 25=SV. II. 125. 2 Cp. IV. 2. 17. This closely agrees with TBr. I. 8. 8. 2. 11. (Then follows the tristich beginning :) 'By fiercely brilliant lustre, which is the characteristic of the metres². He yokes, at the beginning of his sacrifice, the metres; by these he gets consecrated. 1 RS. IX. 64. 28-30=SV. II. 4-6. 2 Cp. VI. 9. 25 ' 12. (The tristich beginning:) This one the ten fingers,' 1 are Aditya(-verses). The young ones are the children of Aditi; in the midst of these he gets inaugurated 2. 1 See XIII. 9. 5 with the notes. 2 With our text cp. TBr. 1 8. 8. 1: prajanam evaitena suyate, where madhyatah probably is to be supplied; cp. § 7, note 3. 13. (Then, there are the three verses) containing (the word) 'bull', beginning: Be thou, a bull, strained, after being pressed '1; they are the characteristic of the tristubh 2. The tristubh is strength; on strength he gets consecrated.

1 RS. IX, 61. 28-30=SV. II. 128-130. 2 Though these verses are gayatris, they are, in a certain sense, tristubhs, because they contain the word 'bull*. 14. (Then, the pentastich beginning:) 'Upward go thy prowesses'; they contain (the word) 'upward'. That which contains the word 'up' is characteristic of the anustubh 2. The Noble is anustubh-like; for this reason there are (verses) containing the word 'up'. 1 RS. IX. 50. 1-5=SV. II. 555-559 (var. rr.). 2 Many anustubhs begin with ut. 3 Cp. TBr. I. 8. 8. 2-3: udvatir bhavanty, udvad vu anustubho rupam, anustubho rajanyas, tasmat udvatir bhavanti. Note the older form udvatih as against udvatyah of Panc. br. 15. (The then following tristich beginning:) 'Of thee, O wise one, that art being clarified' 1, (is) for arranging (for regulating) the vital principles (the pranas) 2. 1 RS. IX. 66. 10-12-SV. II. 7-9. 2 Because the word in these verses pavamana, signifies also 'wind,' and wind is equal to breath. 16. (Then, the tristich beginning:) "And adorned by the night' 1. The first (verse) (of the out-of-doors-laud) is an anustubh 2, the last is an anustubh. The anustubh is voice³: with the voice they start, in the voice they finish. 1 RS. IX. 99. 2-4=SV. II. 981-983 (var. r.). 2 Cp. § 7. 8 Cp. V. 7. 1. 4 This must be the meaning of vacaiva prayanti; cp. note 1 on VII. 3. 29; cp. TBr. 1. c. vacaiva prayanti vucodyanti; pra is the counterpart of ud as in prayana and udayana. 17. The single verses' are something broken, as it were; that on both sides, (ie. before and after them) these two anustubh (-tristichs) 2 are (applied), (thereby) he (the inaugurated Noble) has many who go in front (of him) and many who follow (him). 1 The sambharya verses (§8) which do not form a continuous whole. 2 The beginning (§7) and the closing ($16) tristich.

XVIII. 8. 14. -xvIII. 9. 3. 493 18. An anustubh addressed to Surya' is the last for reaching the world of heaven. 1 See § 16.-Nearly the same in TBr. I. 8. 8. 3 and Maitr. S. 1. c. XVIII. 9. (The Rajasuya, continued.) 1. Of Varuna, after he had been consecrated 1, the lustre (bharga) departed. It fell asunder in three parts: one third became (the Seer) Bhrgu; one third the sriyantiya(-saman); one third entered the water. 1 Viz, on the preceding day: the abhisecaniva. ' . 2 And so Bhrgu often is called Varuni, the son of Varuna'; see Sat. br. XI. 6. 1. 1, Jaim. br. 42-With our passage may be compared Maitr. Samh. IV. 3. 9: 49. 4: Of Varuna, when he was being sprinkled (ie. consecrated as king), the force and strength (indriyan viryam) departed. It fell asunder in throo parts: one-third became Bhrgu; one-third the srayantiya; ono-third entored the Sarasvati.' According to the Jaim. br. (II. 202), the sixteen kinds of water with which Varuna had been consecrated, drove lustre away his (bharya), and this was divided into four parts: Bhrgu, the Sarasvati, the Dasapoya and the srayantiya. 2. That the Hotr belongs to the clan of Bhrgu, thereby, he (the Sacrificer) reaches and obtains that force and strength 1 That the srayantiya 2 is the Brahman's chant 3, thereby, he reaches and obtains that force and strength. That he puts on a wreath of lotuses. thereby, he reaches and obtains that force and strength. 1 indriyam viryam is the expression used in the Maitr. S. (see note 2 on § 1). Has the author of the Paucavimga adapted his toxt to MS ? Otherwise, we would expect bhargam instead of these two words. 2 Gram. VII. 2. 5, chanted on SV. Il. 669-670. 3 The third prstha-laud. 3. There is the tenth (deity) ¹. 1 This is wholly uncertain. Sayana's explanation seems to be unacceptable; ho understands: puskarasrag of the end of the preceding §. The dasapeya is separated from the abhisecaniya by ten days, on each of which one of the so-called samsrp libations are performed (see e.g. Sat. br. V. 4. 5. 2 sqq.), each destined for a different deity. Perhaps these words (of § 3) may be combined, as a paratactical sentence, with the following: '(When) the tenth (deity) of the samsrp-libations has come', i.e. after the tenth day of these ten libations,

the rite takes place which is described in § 4. Perhaps, though, we have to admit an old corruption of the text and to read simply dasamo bhavati, in the sense of Sat. br. V. 4. 5. 3: dasame 'han prasuto bhavati (on the tenth day the sacrifice of soma takes place'; the translation of Eggeling is wrong!); ep. Maitr. Sanh. IV. 4. 7: 58,11: tasmad coc da aman. 4. There are ten (extra) cups and ten (extra) cup-adhvaryus ; ten Brahmins draw near to each cup (to partake of the soma). They enter into (the sadas, where the drinking of the soma must take place,) after each of them has enumerated up to the tenth person (his fore-fathers, as having been entitled to drink the soma); for by the number ten this sacrifice is prosperous¹. This sacrifice it was, forsooth, that they so had been seeking¹. He who performs it, into him he (the Udgatr) brings that force and strength, having reached these 2. 1 It is highly probable that these two sentences are taken from the Maitr. Samh IV. 4. 7: 58. 13 (in the Pancavumaa text road etam inste ud of enam,); for, in the context of this Brahmana (the Maitr. S.) the words: this sacrifice they had been seeking' are intelligible; they refer to the passage how the Gods sought after this lasapeya sacrifice in the samsrp-libations. 2 For the whole, cp. Ap. XVIII. 21. 1-5 with the notes in the German translation The persons who drink of these extra cups are, according to Laty (IX. 2 3-4), the three Chanters with the Subrahmanya and six other Brahmins, who are qualified by their ancestors (read sat canye mstead of rat vunye), and, likewise, the other three groups (ep. C. H. §3), e.g. the Hotr, Maitravaruna, Acchavaka, Gravastut, with six others. The Sacrificer himself drinks only out of the cup normally destined for him 5. It (the Dasapeya-rite) is throughout seventeen-fold (i.c. each laud consists of seventeen verses). Twelve months, five seasons : these are the year. Having got the force and strength out of the year, he obtains (these). . 6. Indra slew Vrtra; of him (of Vrtra) the Earth obtained the variegated forms; Heaven (obtained the stars). Through the shining (the light) of the stars (and the moon) the lotus springs up. In that he fastens on himself a wreath of lotuses, he fastens on himself that manifestation of Vrtra: the Baronship ¹. 1 In the interpretation of avakasena I do not follow Sayana who takes it as: the space between heaven and earth'; avakase occurs in Man. grhs. II. 1. 5 in the sense of upavyusasi 'at day-break.'-To me there is not the least doubt that this passage of Pancav. br. (the wreath had already been treated !) rests again on the

XVIII. 9. 4.-XVIII. 9. 12. 495 Maitr. Samh. (IV. 4. 7 : 58. 16: indro vai vrtram ahams; tasyeme rupuny upaitam : citraniyam naksatrany asau; naksatranam va avakase pundarikam jayate, ksatrasya va etad rupam, ksatrasyaiva rupam pratimuncate. Note the locative avakas e 'under the light of the stars,' i.e., 'at night.' Moreover, in the text of the Panc. br., a word is missing; the text should run: tasyeyam citrany upaid rupany, asau naksatrani; naksatranam etc. Further, cp. TS. II. 5. 2. 5, where the earth is said to be citravihita; the sky naksatravihita. 7. It is (a wreath) with twelve flowers¹; twelve months are a year; in the year are contained the past and the future. He makes him prosper in regard to the past and the future. 1 Cp. Maitr. S. 1.c. 18: dvadasapundarika bhavati. 8. A (golden) wreath (should by the Sacrificer be given) to the Udgatr the Udgatr is sun-like. It did not dawn upon him. But now (through this golden wreath), he makes it dawn upon him (so that he will see the subsequent dawnings or days). 1 The imperfect is strange; cp TBr. I. 8. 2. 3: srag udgatre, vy evusmai vasayati, and Maitr. Samh IV. 4. 8 (beg.): rukmo hotur, ugneyo vai hota, na va etasmai vyucchati, vy evasmai vusayati. 9. A golden circular ornament to the Hotr; the Hotr is fire. like. Besides, he brings unto him yonder sun ¹. 1 Cp. note 1 on the preceding paragraph. Be- 10. Two mirrors to the two Adhvaryus (the Adhvaryu and Pratiprasthatr); the two Adhvaryus are as much as twins ¹. sides, he brings eye-sight into him (into each of them). 1 And, therefore, they get the same daksina. 2 Maitr. S.: pruvepu adhvaryvor, yama iva hy adhvaryu (so to be read'); pravepa must be the same as prakasa. 11. A horse to the Prastotr; the horse belongs to Prajapati ¹, and the Prastotr is Prajapati-like. Besides, the horse begins snorting 2, as it were, and the Prastotr begins chanting ³. 1 As it has sprung from Prajapati. 2 ? preva prothati. 3 Cp. Maitr. Samh. IV. 4. 8: 59. 4: atho preva hy esa prothati preva prastotu. Apparently, the prastava is here likened to the loud snorting of the horse. The word stauti in Panc. br. seems to bo superfluous as against the text of MS. 12. A milch-cow to the Pratihartr; he brings milk into him ¹. 1 Only the first sentence of this § occurs in MS.; the second half

13. A barren cow (vasa) to the Maitravaruna (as he thinks:) May he bring me to power (vasam)' 1. 1 Or, perhaps: 6 May he subdue me'(?). The same in MS.; TBr. has rastram eva vaky akah: 'he has subdued the realm'. 14. A bull to the Brahmanacchamsin; the bull is strength; he puts strength in him. 15. A garment to the Potr, for being purified ¹. 1 Probably the garment is darbhamaya, and darbha-blades are used at the diksa for the pavana 'the purification '. 1 16. A linen garment to the Nestr, for this function of Hotr is dependent, as it were 2. 1 So Luty. 2 As he is the last among the Hotrs (C. H. § 3 end). 17. A one-horse-cart, loaded with barley, to the Acchavaka, for this function of Hotr is comparable to a one-horse-cart¹. Besides, the barley (serves) for delivering from the fetters of Varuna. At that time, forsooth, no sacrificial fees reached the Sadasyas. But now these same are gratified and pleased by him ². 1 In that the function of the Acchavaka is, at least during the morning service, isolated from the others; cp. C. H. § 148 with note 1. 2 Translation and meaning are uncertain. Sayana is useless, as he seems to take sadasyam (which probably should be written salasyan) as standing for sad (or tad) asyumtat te. The passage probably is again taken from MS. (line 9): na va asyadarhi sadasyebhyo daksina diyante, ta evasyaitenabhistah prita bhavanti. 18. A draught-ox to the Agnidh: for yoking (bringing into action). 19. A he-goat to the Subrahmanya. 20. A heifer to the Unnetr. A not-gelded, three-years old bull to the Gravastut: for pairing. 21. Twelve pregnant heifers to the Brahman. Twelve months (are equal to) the year; he gets a firm support in the year. As to their being pregnant, the milch-cow is the voice; the embryo is the holy word he brings the holy word into his voice; he becomes a person that should be consulted. As to the fact that they are about to become milch-cows, they will give twelve sorts of milk,

XVIII. 9. 13.-XVIII. 10. 6. 497 these he brings into him. Therefore, they say: Full of sweet milk is a meritorious king' ¹. 1 This phrase, likewise, must have been taken from the MS.; mark the younger plural form pasthauhyo garbhinyah as against hir °nih, and dhenubhavyu against dhenumbhavya. XVIII. 10 (The Rajasuya, continued.) 1. He who deviates from (the rite of the day of) consecration, to his lot the consecration does not fall; he who deviates from the samans (of that rite), him bad luck will befall, after he has been consecrated ¹. 1 Agrees literally with Maitr. Samh IV. 4. 10 : 61. 18 and TBr. I. 8. 8. 3. 2. There are the sambharya(-verse)s; by means of these he yokes the prstha(-saman)s 1. 1 This § agrees with XVII. 8. 8 (bog.). 3, 4. The prsthas are the simans. In that there are the sambharya(-verse)s, he does not deviate from the samans 1. 1 This probably refers still to the abhisecaniya. Through the sambharyas, thon, ho deviates not from the sumans, but our Brahinana says nothing about the question as to how ho does not deviate from the sava. The Maitr. S. seems to be more complete: 'In that he does not deviate from the Godsamans, thereby, he does not deviate from the consecration; the prsthas are the samans, in that they apply the prst has, they do not deviate from the samans." 5. Through the samans of the God-kings, he thrives in yonder world; through those of the men-kings, (he thrives) in this world; he thrives in both these worlds: in the world of Gods and of men ¹. 1 To the first kind belong, according to Nidanasutra VII. 5, the saindhuksita, the dairghasravasa, the partha, the kaksivata; to the second kind, the daivodasa, vadhryasva, vaitahavya, trasadasyava. All these samans are applied at the abhisecaniya. --The § 5 occurs, almost to the letter, also in MS. IV. 4. 10 : 62. 1 and TBr. I. 8. 8. 4 (both with ° rujanam instead of " rujnam). ny 6. He is inaugurated (anointed as king) at a samatristubh¹; the samatristubh is strength; he is inaugurated on strength. 1 This is unintelligible. What is a samutristubh? The inauguration takes place immediately after the drawing of the mahendra-graha (C.H. § 198), and would here coincide probably with the brhat-stotra, but this laud is not on tristubh-verses. 32

7. There are (at the abhisecaniya) eleven royal-samans¹; the tristubh is of eleven syllables (in each verse-quarter); the tristubh is vigour and strength; in vigour and strength he is inaugurated. 1 I am unable to point out which samans of this day are intended. 8. If they applied the nine-versed (stoma) on the (rite of) inauguration, they would give over the priesthood¹ to the nobility 2. In that they take away (i.e. do not apply) the nine-versed (stoma), he takes the priesthood away from the nobility. Therefore, the Brahmins are able to punish in return³ their supporters (i.e. the Barons), for they do not apply the nine-versed (stoma) on the day. of inauguration. 1. The trivrt is the priesthood, ep II. 16. 4, note 1. 2 The abhisecaniya being a sacrifice for a King or Baron. 3 As they are not subjected to the Ksatriyas The word pratidanda occurs only hore. The Dictionary of St. Petersburgh renders: 'widerspanstig '--Road na hi te instead of na hi tam. 9. The last stoma of the (day) of inauguration is the twentyone-versed one; the dasapeya is (throughout) seventeen-versed; the first stoma of the kesavapaniya (the fourth day of the Rajasuya) is the twenty-one-versed one. The twenty-one-fold stoma is nobility'; the seventeen-fold is peasantry²; he encompasses for him (the king) the peasantry on both sides, the peasantry will not retire from him (but serve him)³. 1 Cp. note 2 on II. 16. 4 2 Cp. VI. 1. 10. 8 With this passage cp. Maitr. S. IV. 4. 10: 62. 6, TBr. I. 8. 8. 4-5. 10. In that he is consecrated by the Rajasuya, he ascends to the world of heaven. If he did not descend (again) to this world (to the earth), he would either depart to a (region) which lies beyond (all) human beings, or he would go mad. In that there is that sacrifice. for shaving the hair (kesavapaniya), with hither wended (reversed) stomas, (this serves) for not leaving this (earthly) world. Just as he would descend (from a tree), catching hold of branch after branch, so he descends by this (rite) to this (earthly) world; (so it serves) for getting a firm support¹.

XVIII. 10. 7.-XVIII. 11. 5. 499 1 In the text read atijanam (Sayana is wrong in combining ati with gacchet; we would then have: ati va janam gacchet; further, read 'rvacinastomah. The schema of the kesavapaniya, then, is as follows : 21, 21, 21, 21, 21 | 17, 17, 17, 17, 17 | 15, 15, 15 15, 15 | the ratriparyayas and the twilight-laud are 9-versed; cp. also Sat. br. V. 5. 3. 3 --With § 10 cp. Maitr. S. IV. 4. 10: 62. 10, TBr. J. 8. 8. 5. XVIII. 11 (The Rajasuya, concluded.) 1. Indra slew Vrtra; his strength went amiss in both directions¹. He saw that srayantiya(-saman), by it he wholly strengthened himself. He who is being consecrated by the Rajasuya suffers a loss in regard to his strength (and) valour, for he slays a foe (vrtra). In that the Brahman's chant is the srayantiya(-saman), he strengthens himself again². 1 Cp. XVIII. 5. 2. 2 This refers again to the dasapeya, cp. XVIII. 9. 1-2. 2. The yajnauajniua(-saman) is (applied) on the anustubh(-part of the arbhava-pavamana-laud). He who is being consecrated by the Rajasuya suffers a loss in regard to the voice, for he slays a foe. The anustubh is the voice; the yafnayajniya is the pith of the voice he brings pith into his voice 2. 1 Instead of the syavasva on SV. II. 47-49 (cp. Arseyakalpa, Einleitung page XXIV). 2 Cp. XVIII. 6. 15. 3. The varavantiya(-saman) is the agnistoma-saman. He who is being inaugurated by the Rajasuya suffers a loss in regard to his valour (and) strength, for he slays a foe. That the varavantiya is the agnistoma-saman (is) for encompassing valour (and) strength ¹. 1 Cp. XVIII. 6. 16. 4. They (the Gods) strengthened (Indra after the slaying of Vrtra) by the srayantiya (-saman); they warded off (avarayanta) (the bad consequences) by the varavantiya: this is an encompassing of strength (and) valour. 5. Devoid of firm support is he who is being consecrated by the Rajasuya. When he performs this two-day (-rite), then, there is firm support 1.

1 Now are treated the last two days but one of the Rajasuya: the vyustidvirutra; cp. Arseyakalpa IV. 9. c-10. d.-This rite is a pratistha, because of its two days, man being two-footed. 6. As many days and nights as there are in a year, so many are there stotriya (-verses) 1; he becomes firmly supported in the year (in time). 1 The two days together contain 720 stotriya-verses: the first day, 190; the second, 530. Jaim. br. II. 206: tasya sapta ca satani vimsatis ca stotriya bhavanti. The TBr. has tavatih instead of tuvatyah. 7. The first day is an agnistoma-sacrifice; the second an overnight-rite separately he becomes firmly established in days and nights. 8. The (rite of the) first day (may fall) on the day of new moon; the (rite of the) second on the day when the (new moon) becomes visible he becomes firmly established separately in the two halves of the month. The first day (may fall) on the day of full moon; the second on the yastaka 2 he becomes firmly established separately in two months. About this they say (also): It (the two-day-rite) should be performed on two auspicious days in the same half of the month (of increasing moon): for the sake of success.' 1 udrista must be a false reading for uddrsta, ep. TBr. I. 8. 10. 2 and Ap. XVIII. 22. 15. 2 According to Luty., the first three days of the dark half of the month are meant. This is far from certain, as an artaka (ep. note 1 on V. 9. 1) is the eighth day after each full moon. < 9. The two-day (-rite) is not fit for obtaining cattle,' they say, * there are (only) two metres: the gayatri-and the tristubh(-day) ; the jagati they exclude', and by the fact that they apply (the jagati) in the after-noon service, it is not applied 2 (on the whole day). 1 And it is procisely the jagati that is conducive to cattle; cp. e.g. TS. VI. 1. 6. 2 (the jagati returned with cattle and diksa). For the rest, cp. TS. VII. 2. 8. 1-2. 2 Only on its last part: the arbhava-laud. 10. When this (jagati) occupies a day of an ahina(-rite) or a service of a one-day rite, then is the jagati applied. (Now), the traisoka(-saman) 1 is the Brahman's chant of the second day (in this two-day-rite); the vaikhanasa (-saman) 2 is the Acchavaka's

XVIII. 11. 6.-xix. 1. 2. 501 chant. In that these are applied on the service of the clear (soma) ³, thereby, the jagati is applied; thereby, it (this two-day-rite) is conducive to cattle. 1 Cp. XII. 10. 20, chanted on SV. II. 280-282 (jagati). 2 Cp. XIV. 4. 6, chanted on SV. II. 505-506 (reduced in the praxis to jagatis). 3 This means; at the prstha-lauds, on the midday-service. -The TBr. 1.c. agrees, on the whole, but it omits the facts by which the day is made a jagata-day. Does this go so far as to prove that here it is the TBr. that borrows from Panc. br.? 6 11. This two-day-rite (is called) the dawn'. He makes it dawn (again and again) for him.