Chapter 20 - Ahinas (soma-rites of between one and thirteen days)

The Chapters XX, XXI and XXII describe the Ahinas (comprising likewise the Atiratras, Laty. IX 5. 6) or soma-rites of more than one day and less than thirteen days. The Atiratras, 'overnight-rites.' are treated XX. 1-10 XX. 1. ☐ (The Jyotistoma-atiratra.)¹ 1. The out-of-doors-laud is nine-versed; the afya(-laud)s are fifteen-versed the midday-pavamana(-laud) is fifteen-versed; the prstha(laud)s are seventeen versed; the arbhava( pavamana-laud) is seventeen-versed; the agnistoma(-laud) is twenty-one-versed 1 : likewise, are the uktha(-laud)s; the night( rite) is fifteen-versed ; the twilight(-laud) is nine-versed. 1 This is the normal agnistoma jyotistoma to which are added the three ukthastotras (cp. Arseyakalpa, Anhang 2), the night-rounds (ih. Anhang 3) and the Sandhistotra (ib.). i 1 2. A jyotistoma-over-night rite should be performed by him who wishes prosperity This rite is a stepping-on' amongst the stomas (the sacrifices of soma); (it serves) for stepping-on; for in the steppingon (part) of the sacrifice he is prosperous. 1 Cp. II. 6. 3. 3. This (rite) is an agnistoma¹; it is an ukthya²; it is an over-night-rite. Through the agnistoma, the Gods conquered this (earthly) world; through the ukthas, the intermediate region; through the night(rite), yonder world, and through day and night they went near (took possession of these worlds). 1 By its first twelve lauds. 2 By its first fifteen lauds. 1 Cp. Arseyakalpa VI. 1. a; Nidanasutra VIII. 1.

4. Some (dawns) shine forth thitherward, others hitherward¹. That one shines forth hitherward which shines forth through the asvina(-sastra)². He makes the dawns shine forth for him hitherward directed. 1 The thought simply seems to be that for some people the dawn 'shines away, viz., for those who die, but that it again and again returns for those who do not lose life. 2 Which is recited at day-break. 5. When all (the stotra-verses) are summed up, two exceed the viraj. This is a viraj with (two) milking breasts. he gets) out of it (the fulfilling of) what wish he has. He milks (i.e. 1 To the number of verses of the normal agnistoma are to be added: of the three uktha-lauds (ad 17): 63 verses, of the twelve night-rounds (ratriparyayas) (ad 15): 180, and of the sandhistotra; 9. In all: 190 +63 + 180 + 9: 442; two more than 440, a number divisible by ten (the viraj). - 6. He starts with the nine-versed (stoma), he concludes with the nine-versed (stoma). The nine-versed (stoma) is breath; by breath he begins, in breath he concludes 1. 1 Cp. XIX. 10. 14. XX. 2. (The over-night rite with all the stomas.)' 1. The out-of-doors-laud is nine-versed: the ajya(-laud)s are fifteen-versed; the midday-pavamana (-laud) is seventeen-versed ; the prstha-(laud)s are twenty one-versed; the arbhava (pavamana laud) is twenty-seven-versed; the agnistoma(-laud) is thirty-threeversed; the uktha(-laud)s are descending (in number of verses) 1: the first is twenty-seven-versed, the (last) two, as also the sodasin (-laud), are twenty-one-versed; the night (rite) is fifteen-versed ; the twilight (-laud) is nine-versed ². 1 Whilst, normally, the ukthas are all twenty-one-versed, ep. VIII. 10, 1. 2 The 9, 15-, 17-, 21-, 27. and 33-versed stomas are considered as 'all the stomas.' He who wishes to prosper should perform the over-nightrite that contains all the stomas, for reaching all, for gaining all. By this (rite), he reaches all; he gains all. 1 Cp. Arseyakalpa VI. 1. b, Nidanasutra VIII. 2; TS. VII. 1. 3.

xx. 1. 4.-xx. 2 5. 525 3. In that the out-of-doors-laud is nine-versed, thereby, he reaches the nine-versed stoma (and) the gayatri-metre¹. In that the afya(-laud)s are fifteen-versed, thereby, he reaches the fifteenversed stoma (and) the tristubh-metre ¹. In that the middaypavamana (-laud) is seventeen-versed, thereby, he reaches the seventeen-versed stoma (and) the jagati-metre. In that the prstha (-laud)s are twenty-one-versed, thereby, he reaches the twenty-oneversed stoma (and) the anustubh metre ¹. In that the arbhava (-pavamana laud) is twenty-seven versed, thereby, he reaches the twenty-seven-versed stoma (and) the pankti-metre. In that the agnistoma(-laud) is thirty-three-versed, thereby, he reaches the thirtythree-versed stoma and the virij-metre. In that the usnih and kakubh are applied 2, thereby, he reaches the usnih and the kakubh. In that the twilight(-laud) is chanted on brhati(-verse)s, thereby, he reaches the brhati. In that the asvina(sastra) is recited, thereby, he reaches through this (rite) all, he gains all. 1 Cp. VI. 1. 6, 8, 10. 11. 2 At the uktha-stotras. 3 Viz. on SV. II. 99 104 (seo IX. 1. 28, note I). By the thirty-three-versed (stoma), the sacrifice is curved thitherwards ¹. The Adhvaryu counterbalances 2 this is the sequel, through the set of eleven victims 3; there are eleven ropes (for binding the victims), eleven victims, eleven sacrificial posts. Thereby, he firmly establishes the thirty-three-versed (stoma) in the thirty-three-fold (number). 1 This seems to mean that up to the agnistoma-laud ($1) the stomas increase regularly but, then, a deviation, a curving takes place (schema: 9, 15, 15, 15, 15 | 17, 21, 21, 21, 21 | 27, 33, 27, 21, 21, etc.). This is now counterbalanced through the set of eleven victims, a sacrifice that ideally likewise consists of thirty-three. 2 On pratyudyacchati cp. XIV. 1. 10. 3 According to Kath. XXIX. 10: 180 9 (on which passage Ap. XIV. 7. 19-21 is based), the sacrifice of a peculiar set of eleven victims ought to be combined with an ahina-rite. 5. By this counterbalanced night(-rite), whatever he wishes, (the fulfilment of) that wish he gets. He who knows this gets (the fulfilment of) whatever wish he has.

XX. 3 (The Aptoryama.) 1 1. The out-of-doors-laud is nine-versed; the ajya(-laud)s are fifteen-versed; the midday-pavamana(-laud) is seventeen-versed ; the prstha(-laud which runs parallel to the sastra) of the Hotr is twenty-one-versed; the other prstha(-lauds) are the Chandomas (viz. of the 7 th-9 th day of the ten-day-rite; resp. 24-, 44- and 48-versed); the arbhava(-pavamina-laud) 18 twenty-seven-versed; the agnistoma(-laud) is thirty-three-versed; the uktha (-laud)s are descending: the first is twenty-seven-versed; then, follows a twenty-one versed; then, a seventeen-versed; the sodasin(-laud) is twenty-one-versed ; the night(-rite) is fifteen-versed; the twilight (-laud) is nine versed the first extra-laud is nine versed; then, follows a fifteen versed : then, a seventeen-versed, and, then, a twenty-one-versed. 2. Prajapati created the (domestic) animals (the cattle, the cows). These, being created, left him. Through the agnistoma, he did not reach them, nor through the uktha(-laud)s, nor through the sodasin, nor through the night (-rite), nor through the twilight(-laud), nor through the asvina (sastra). In regard to them, he said to Agni: 'Try thou to reach these for me'. Agni was not able to reach them through (the first extra-laud:) the nine-versed stoma, the Jarabodhiya-(-saman)¹. He said about them to Indra: Try thou to reach these for me'. Indra was not able to reach them through (the second extra-laud:) the fifteen-versed stoma, the satrasahiya (-saman) 2. He said about them to the Allgods: Try ye to reach these for me'. The Allgods were not able to reach them through (the third extra-laud:) the seventeen versed stoma, the margiyava (-saman) ³. He said about them to Visnu: 'Try thou to reach these for me'. Visnu reached them, through (the fourth extra laud) the twenty-one-versed stoma, through the varavantiya (-saman) 4 be restrained them (from passing away farther. avarayata) with the verse: Here did Visnu stride, he strode. i 1 Cp. Arseyakalpa VI. 1. c; Laty. IX. 5. 12-24; Nidanasutra VIII. 2; Katy. XXIII, 1. 19; Ap. XXII. 13. 19 (and cp. XIV. 4. 12-16). Jaim br. II. 110-112; TBr. II. 7. 14; Baudh. XVIII. 15; Asv. IX. 11; sankh. XV. 5-8. Some of these sources reckon the Aptoryama amongst the ekahas.

xx. 3. 1.-xx. 3. 5. 527 1 Gram. I. 1. 26, composed on SV. I. 15=SV. II. 1013-1015; it is idantam, see SV. ed. Calcutta, vol. I, page 117. 2 Gram. V. 1 27, composed on SV. I. 170=SV. II. 992-994; it is ha-ikarantam, see SV. ed. Calcutta, vol. I, page 387. 3 Gram. III. 2. 1, composed on SV. I. 115=SV. II. 1016-1018; it is nidhanavat, see SV. ed. Calcutta, vol. I, page 289. 4 Gram. 1. 1. 30, composed on SV. I. 17, chanted on SV. II. 1019-1021 (idam visnur vicakrame); it is svaram (?), see SV. ed. Calcutta vol. I, page 121. 5 It is striking that the verses on which, according to the Arseyakalpa, the last saman is chanted (ep. noto 4) are afterwards montioned expressly by the author of the Brahinana as accompanying an act of Visnu, for which there seemed to be small reason. The whole passage agrees closely with Taitt. br. II. 7. 14, 1-2, where, however, the samans are not mentioned, with the exception of the varavantiya at the end. Further, I draw the reader's attention to a highly interesting passage in the Jaiminiya-brahmana where wo find a view attributed to Tinlya (comp. Introduction, Chapter III. b) which in many respects agrees with our passage; see my paper, 'Over en uit het Jaiminiya-brahmana' in Verslagen en Mededeelingen der Kon. Akad van Wetenschappen te Amsterdam, 4-reeks, dl. X, page 26. One of the most noteworthy divergences is that whereas in Panc. br. the Visve devas with the margiyavasaman are mentioned, the Jaim. br. has instead of them isanam devam with the sa mo saman, and this is the saman that equally in our toxt (XIV. 9, 12) is brought into connection with Rudra. 3. He from whom the cattle continually slips away should perform this (rite) ¹. 1 The text agrees with Tbr 1.c. 4. When the Gods, by means of this (rite), had conquered (all) that they had to conquer, they obtained (the fulfilment of) whatever wish they fostered. Whatever wish he has, (the fulfilment of) that he reaches by this (rite) 1. 1 The text agrees again with Thr. 5. Hence the designation Aptoryama ¹. $ 1 The Tbr. has the same. The etymological connection concerns only the first half of the word aptu which here is derived from apnoti. The Jaim. br. gives a similar etymon: Prajapati created the animals (the cattle). These, being created, left him. Ho sought to restrain them (avivarayinata) through the agnistoma, but they passed beyond it; thereupon, through the sodasin, but they passed beyond it also; he stopped them on all sides (paryayamat) through the rounds, hence their name paryaya. He encompassed them through the asvina (-stotra and Sastra, asvinena kratuna). Of them, as they were encompassed, the

small animals escaped, just as the small fishes escape through the meshes of the net (yatha koudra matsyu aksy akey atisiyerann evam eva ye ksudruh pasava usus te 'tiseduh; the MS. has titerus, ep. Baudh XVIII. 15: 360. 1). In regard to them, he wished: May I reach them and attach them to myself." (a p t vainan atman y a c cheyam). He saw these four lauds which follow after the night (-rite); he lauded with them, reached them by means of those and attached them to himself; honce the name 'Aptoryama.' But also because he continued longthening out the soma drop-wise (aptusah), therefore, it is called Aptoryama.' Similarly, Baudhayana derives the word from aptu and yama; aptor va ayam atyareci, tasya ko yuma ili. On aptu ep. also IX. 9 6-About the peculiar rite of garbhakara (i.e. chanting the ajya- and prsthastotras in such a manner that each of them is enclosed in another saman) which is known from the Sutras only, nothing is said in the Brahmanas, but probably some Bahvrca-brahmana has mentioned it, ep. Nidanasutra: evam hi sasvad bahvrca adhiyate: garbhavanti prsthani bhavanty aptoryumasya, tuni garbhakaram sanset, pasuvo vai prnthani, yad garbhavanti bhavanti prajananenaiva pakunt samardhiyantiti. Masaka, in his Arseyakalpa VI. Le, acknowledges the garbhakura, see Anhang no. 38, 39. XX. 4. (TheNavasaptadasa-atiratra.)¹ 1. The out-of-doors-land is nine-versed the Hotr's ajya (-laud) (ie. the first ajva) is fifteen-versed; (then, follow) nine seventeenversed lauds; the agnistoma (-laud) and the uktha-lauds are twentyone-versed the night (-rite) is fifteen-versed the twilight-laud is nine-versed ¹. 1 The schema, then, is: 9, 15, 17, 17, 17 | 17, 17, 17, 17, 17 | 17, 21, 21, 21, 21 | 15, 9. There 2. The over-night-rite with nine seventeen-versed (lauds) should be performed by one who is desirous of (obtaining) progeny. are nine vital airs ¹; the seventeen-versed (stoma) is Prajapati 2: out of his vital principles, out of Prajapati, thereby, progeny is born (unto him). 1 Cp. IV. 5. 21, VII. 7. 6. 2 Or: 'Prajapati is seventeen-fold'; ep. II. 10. 6. 3. He shifts the kakubh to the fore-part 1; the kakubh is man it is he (man) that, as a foetus, is conceived in the middle ³. Cp. Arseyakalpa VI. 1. d; Nidanasutra VIII. 2. 2

xx. 4. 1-xx. 5. 2. 529 1 Cp. XVI. 11. 5. 2 Cp. XVII. 11. 7. 3 Cp. XIX. 3. 4. 4. On this (kakubh-verse) the sakamasva¹ (is chanted). 1 Gram. V. 2. 19, composed on SV. I. 193, chanted on SV. II. 42-43. As is proved by the uhagana, the dhuram sakamasva is intended: SV. ed. Calcutta, vol. I, page 420. 5. Prajapati created the creatures; these did not procreate themselves. He saw this saman; changing himself into a horse, he sniffed at them, (then) they procreated themselves. This saman is a (means of) procreation ². 1 A case of the 'sniff kiss'; ep. VII. 10. 15 and Hopkins, in Journal of the Amer. Or. Society, vol. XXVIII, page 120 sqq. 2 Rond ta na prujayantu and prajananam. 9. He who knows this procreates himself and is multiplied. At the place of the kakubh he applies the dvipada-verse¹; he causes the foetus that was conceived in the middle, to be born. 1 Soo note 2 on XVI. 11. 16. 8. It is an over-night rite; young ones (children and calves), forsooth, are born after day and night (each day); after day and night he is procreated in view of progeny and cattle. XX. 5. ☐ (The Visuvat-over-night-rite.)¹ 1. The out-of-doors laud is nine-versed; the afya(-laud)s are fifteen-versed; the midday pavamana(-laud) is fifteen-versed; the prstha(-laud)s are seventeen-versed; the arbhava (-pavamana-laud) is seventeen-versed; the agnistoma (-laud) is twenty-one-versed; the uktha (-laud)s are seventeen versed; the night(-rite) is fifteen-versed; the twilight(-laud) is nine-versed. 2. A Visuvat-over-night-rite he should perform for an eldest son born of an eldest wife. This is amongst the stomas (sacrifices), one that has a middle point. He becomes one who is in the middle ¹. 1 Cp. Arseyakalpa VI. 1. e. 34

1 The twenty-one-versed stoma is (nearly) in the middle, preceded in increasing numbers by the same stomas and followed in decreasing numbers by the same stomas. So he who practises it will get into the midst of all the others, who will serve him. 3. In that there is one twenty-one-versed (stoma),-the sun, forsooth, is the twenty-first of this (universe): twelve are the months, five the seasons, three the worlds; yonder sun is the twenty-first '-he makes him reach the full measure of the sun. 1 Cp. IV. 6. 3-4 4. This (sun), forsooth, rises; no other light, forsooth, rises against it. 5. No one amongst his (people) rises against him who knows this. XX. 6. (The 'cow'-over-night-rite.) la. The out-of-doors-laud is fifteen-versed; the ajya (-laud)s are nine-versed; the midday-service is seventeen-versed; the afternoonservice and the uktha(-laud)s are twenty-one-versed¹; the night (-laud) is fifteen-versed; the twilight(-laud) is nine-versed. 1 Cp. XVI. 2. 7 (go-ekaha). 16. The gostoma, as over-night rite, should be performed for one who has a rival (whom he wishes to conquer). 1 c. By means of the go(stoma), the Gods expelled the Asuras from these worlds; through the night(-rite), they vanquished them for good and all. 1 Cp. XVI. 2. 2. 1 d. Having expelled his rival from these worlds, he vanquishes him for good and all by the night(-rite). XX. 7. (The life'-over-night-rite.) la. The out-of-doors-laud is nine-versed; the ajya(-laud)s are fifteen-versed; the midday-service is seventeen-versed; the afternoonservice 1 and the uktha(-laud)s are twenty-one-versed; the night (-laud) is fifteen-versed; the twilight (-laud) is nine-versed. 1 Cp. note I on XVI. 3. 4.

XX. 5. 3.-xx. 9. la. 531 16. The ayustoma, as over-night-rite, should be performed by one who is desirous of (reaching) the world of heaven ¹. 1 Cp. XVI. 3. 3. Ic. The chants go upward, to prevent a falling down ¹. 1 Cp. ib. 4. 1 d. In that it is an over-night-rite, he goes to the world of heaven by means of day and night. XX. 8. (The Abhijit as over-night-rite.) la. The out-of-doors-laud is nine-versed; the Hotr's (or first) ajya(-laud) is fifteen-versed; the Maitravaruna's (or second) (asyalaud) is seventeen-versed; the Brahmanacchamsin's (or third) (ajya-laud) is fifteen-versed; the Acchavaka's (or fourth) (ajya-laud) is seventeenversed; the midday-pavamana(-laud) is twenty-one-versed ; the Hotr's (or first) prstha(-laud) is seventeen-versed; the Maitravaruna's (or second) (prstha-laud) is twenty-one-versed; the Brahmanacchamsin's (or third) (prstha-laud) is twenty-seven-versed; the Acchavaka's (or fourth) (prstha-laud) is twenty-one versed; the arbhava(-pavamanalaud) is twenty-seven-versed; the agnistoma(-laud) is thirty-threeversed the uktha(-laud)s are descending the first is twenty-sevenversed, the next two, as also the sodasin(-laud), are twenty-one-versed each; the night(-laud) is fifteen-versed; the twilight(-laud) is nineversed. 1 Cp. XVI. 4. 12 and note 1. 1 b. The Abhijit, as an over-night-rite, should be performed by one who has a rival (whom he wishes to vanquish). 1 c. By means of the Abhijit, the Gods took these worlds from the Asuras, and, by means of the night(-rite), they vanquished them for good and all. Having taken from his rival these worlds by means of the Abhijit, he vanquishes him for good and all by the night(-rite). XX. 9. • over night rite 1 - (The Visvaj i t a s la. The out-of-doors-laud is nine-versed; the Hotr's afya(-laud) is fifteen-versed; the Maitravaruna's (ajya-laud) is seventeen-versed ; the Brahmanacchamsin's (ajya-laud) is twenty-one-versed; the Accha-

vaka's (jya-laud) is fifteen-versed; the midday-pavamana(-laud) is seventeen-versed the Hotr's prstha(-laud) is twenty-one-versed; the Maitravaruna's (prstha-laud) is twenty-seven-versed; the Brahmanacchamsin's (prstha-laud) is seventeen versed; the Acchavaka's (prsthalaud) is twenty-one versed; the arbhava(-pavamana-laud) is twenty seven-versed ; the agnistoma(-laud) is thirty-three-versed¹; the uktha(-laud)s are descending: the first is twenty-seven-versed, the next two ones and the sodasin are twenty-one-versed; the night(-laud) is fifteen-versed; the twilight( laud) is nine-versed. 1 Cp. XVI. 4. 13, note 1. 16. The Visvajit, as an over-night-rite, should be performed by one who is desirous of (obtaining) cattle 2 The Nabhanedistha(-hymn) is seed, the Valakhilya(-verses) are cattle. In that the Nabhanedistha(-hymn) is recited first and, afterwards (are recited) the Valakhilya(-verses), therefore, cattle is born from seed. He shapes their forms, in that there is the (hymn) of Vrsakapi; he gets a firm support in the seasons, in that there is the Evayamarut(-hymn)'. 1 Those hymns and verses are the embellishments (silpanɩ) that are applied at the midday service of the Visvajit (sce Kaus. br. XXV. 12, beg.). The Nabhanedistha is RS. X. 61, 62; the Valakhilyas are RS. VIII. 49-59; the Vrsakapi-hymn is RS. X. 86; the Evayamarut is RS. V. 87. --For the equations ep. Ait. br. V. 15. 3 : yadi nabhanedistham (antariyut) reto 'syantariyad; yadi ralakhilyah, prunan asyantariyad; yadi vrsakapim, atmanam asyantariyad; yady evayamarutam. pratisthaya enɑm cyavayet. XX. 10. (Four over-night-rites, each of which contains lauds of the same number of verses: Ekastoma's) la. A nine-versed over-night-rite should be performed by him who is desirous of (obtaining) priestly lustre; the nine-versed (stoma) is splendour (and) priestly lustre; he obtains splendour (and) priestly lustre, he is firmly established in (the possession of) splendour (and) priestly lustre. lb. A fifteen-versed over-night-rite should be performed by him who is desirous of (obtaining) vigour; the fifteen-versed (stoma) is

xx. 9. 1 b. xx. 11. 3. 533 vigour (and) strength; he obtains vigour (and) strength; he is firmly established in vigour (and) strength. 1 c. A seventeen-versed over-night-rite should be performed by him who is desirous of (obtaining) food¹; the seventeen-versed (stoma) is food; he obtains food. 1 Cp. note 1 on II. 7. 7. 1 d. A twenty-one-versed over-night-rite should be performed by him, who is desirous of (getting) a firm support; the twenty-one-versed (stoma) is a firm support 1; in that it is an over-night-rite, he is firmly supported in day and night. 1 Cp. III. 7. 2. XX. 11. (First two-day-rite.) 1 1. The first day is a jyotistoma-agnistoma, the last an over-nightrite containing all the stomas ¹. 1 Cp. note 2 on XX. 2. 1. 2. Of this (last day), the out-of-doors-laud is twenty-four-versed; the jya(-laud)s are fifteen-versed; the midday-pavamana(-laud) is seventeen-versed; the prstha(-land)s are twenty-one-versed; the arbhava(-pavamana-laud) is twenty-seven-versed the agnistoma(-laud) is thirty-three-versed: the uktha(-laud)s are descending: twenty-sevenversed is the first, then, comes a twenty-one-versed, then a seventeenversed the sodasin(-laud) is twenty-one-versed; the night(-laud) is fifteen-versed; the twilight(-laud) is nine-versed. · 3. The Angirases went to the world of heaven. Two of them, the Angirases Havismat and Haviskrt, were left behind ¹. They arrived (at the spot) whence the Angirases had gone to the world of heaven. They practised austerities and saw these two samans 2. By means of these, they accomplished a two-day-rite and, thereby, went to the world of heaven. 1 Why they were left behind is set forth in the Jaim. br. 2 The havismata-saman, gram. 1 V. 1. 19, composed on SV. I. 138, chanted on the second day at the beginning of the midday-pavamana on SV. H. 39-41 1 Cp Jaim. br. II. 235-237 (Auswahl No 197.a); TS VII. 1. 4; Arseyakalpa VI, 2 d; Nidanasutra VIII. 3-4; Baudh. XVI. 24; Ap. XXII. 14. 18-19.

2 1 3 1 1 1 1 (svadisthaya); it is nidhanavat; havismate 2345, see SV. ed. Calcutta, vol. 1, page 328. The haviskrta-saman, gram. IV. 1. 20, composed on SV. 1. 138, chanted on the first day at the beginning of the arbhava-pavamana on SV. II. 105-107 2 1 3 1 1 1 1 (asya pratnam); it is nidhanavat: haviskrte 2345, see SV. ed. Calcutta, loc. cit. Cp. Nidanasutra VIII. 4: athaite havismatahaviskrte; haviskrtam purvasyahna arbhavacaram sthanapannam bhavati dvitiyasthanam ca, havismatam uttarasya madhyandine. 4 He who, (although) being righteous, is left, as it were, behind, should perform this (rite). He reaches the advantage of those who precede him; for those two (who had been left behind) reached the Angirases 1. 1 Cp. XVI. 14. 2. • He who is desirous of (obtaining) progeny should perform (it). For the progeny is that second (day) ¹. 1 Cp. Jaim, br. : atma vai purvam ahah prajottarum, atmanam eva purvenahna samskurute prajam uttarena. 6 a. He who is desirous of (reaching the world of) heaven should perform (it), for from the second world the next world (heaven) must be approached. 2 66. Of difficult accomplishing is the two-day-rite', they say: ' if the first day is an agnistoma, they omit the ukthya 3; if it is an ukthya(-rite), they omit the agnistoma' 4. 1 duradho (so a Leyden MS. and the Dict. of St. Petersburgh); the printed text and Sayana read durudho. The parallel-passage of the Jaim. br. runs: sadussaja (read perhaps sudussaja, rather difficult to get ready') iva ha khalu va esa yajnakratur yad dviratrah, 2 Read probably yady instead of yad. 3 The ukthya-part of the day (?). 4 Because then we would have two ukthya-days. In that the first day is a jyoti(stoma) as ukthva-rite, they do not omit the agnistoma nor the uktha(-laud)s¹. 1 Cp. XX. 1. 3. 8. About this, they (the Theologians) say: 'The agnistoma is the measure of the sacrifice ¹. In that the first day is an agnistoma, he does not exceed the measure of the sacrifice, and after the uktha(-laud)s

xx. II. 4.-xx. 12. 1. 535 of the next day they undertake the night(-rite), thereby, the uktha (-laud)s are not passed over ' 2. 1 As it is the prakrti of all sacrifices of soma. 2 The conclusion, then, is that the first day may equally well be an agnistoma, and so has it the Arseyakalpa. The out-of-doors-laud of the second day is twenty-fourversed; the gayatri is of twenty-four syllables; the gayatri is a (means of) procreation 2. (so this serves) for procreating 1 Cp. § 2. 2 Cp XVI. 14. 5. 10. Both kinds of stomas (are applied): the even and the odd ones; this is a pairing: from this pairing he is procreated. 11. It (the second day) is an over-night-rite with all the stomas: for reaching all, for gaining all. He reaches all, he gains all¹. ' 1 The TS. treats of this dviratra in a rather difficult chapter (VI). 1. 4) where it is said: tav aitam purvenahnagachatam uttarenabhiplavah purvam ahar bhavati galir uttaram : They (Havismat and Haviskrt) went by means of the first day, they came by means of the second, the first is the crossing-over, the second is the going' (there are no samans called abhiplava and gati!) In § 2 we have: gayatran purve 'hant sama bhavati..traistubham uttare .; tad ahuh: kva jagati canustup ceti; vaikhanasam purve 'hant sama bhavati, tena jagatyar naiti; sodasy uttare, tenanustubhah. With this cp. Jaim. br. II. 237: guyatrim purvam ahah sampadyate tristubham uttaram; atha kva jugati canustup cety ahur; gayatrim caiva purvam ahah sampadayet tristubham ca jagatim canustubham cottaram; uccu te jitam andhasety andhasvati bhavaty andhasvad vai jagatyai rupam, tena jugatyai rupan na yanti; vaikhanasim bhavati jagatam sama, tenaiva jagatyai rupan na yanti. As we are unacquainted with the exact kipt of this second day according to the Jaiminiyas, it is difficult to interpret this passage, but it may throw some light on TS. Keith's translation is unsatisfactory. .. XX. 12. (Second or Citraratha's two-day-rite.)¹ 1. Now, the (two-day-rite) the first day of which is a jyoti- (stoma) with uktha(lauds); the second, an ayus (rite) as over-nightrite ¹. 1 As explained in XVI. 3; Arseyakalpa III. 1. c. as compared with II, 8. 1 Cp. Jaim. br. II. 238 (Auswahl no. 147. b.); Arseyakalpa VI. 2. e; Nidanasutra VIII. 4; Ap. XXII. 14. 22-23.

2. Three (verses) of the first day exceed the viraj, by two (verses) the second day is less than the viraj¹. Conformally to the plus and the minus, the young ones are born 2. 1 The schema of the first day is: 9, 15, 15, 15, 15, | 15, 17, 17, 17, 17, 17, 21, 21, 21, 21=253, of the second day: 9, 15, 15, 15, 15, 17, 17, 17, 17, 17, | 21, 21, 21, 21, 21, | 180 for the night. rounds and 9 for the twilight-laud=448. The first has throe syllables above a number divisible by ten; the last. two less than such a number. 2 Cp. note 3 on XIX. 3.9 and the Jaim. br. where, however, the stomak!pti must be slightly different. 3. He who knows this is multiplied in children and cattle. 4. When all the (verses) are summed up, one exceeds the viraj he makes him (the Sacrificer) a sole ruler of food. 1 This is similar to XIX. 11. 10.--253 of the first day + 448 of the second makes 701, one more than a number divisible by ten. 5. This (two-day-rite) was performed by the descendants of Kapi on behalf of Citraratha; him they made a sole ruler of food. Therefore, of the descendants of Citraratha one single lord of the nobility is born, as a dependent one the second ¹. 1 This seems to mean that because of the one syllable that exceeds the viraj (§ 4), only one member of this race has the supremacy, whilst the others, the younger brothers, depend on him. XX. 13. (Second, or Kapivana's, two-day-rite.)¹ 1. Now, the (two-day-rite) the first day of which is an agnistoma with (alternately applied) nine-versed and fifteen-versed (lauds), and the last of which is an ayus(-rite) performed as over-nightrite. 2. Through the pairing stomas, they engender the second day; this (day), being engendered, they take hold of at the next morning. These two stomas, the nine-versed and the fifteen-versed, are two 1 Cp. Jaim. br. II. 239; Arseyakalpa VI. 2.f; Nidanasutra VIII. 4; Ap. XXII. 14. 20-21.

xx. 12. 2.-xx. 14. 1. 537 wheels revolving together. What wish he hopes to see fulfilled, that he reaches by means of this (rite). Wherever he wishes (to go) by means of a (chariot) with wheels, that he reaches. 3. And (as for the second day) that it is an ayus(-day) performed as an over-night-rite, (this serves) for (obtaining) a firm support ¹. * Cp. IV. 1. 8. 4. When Kapivana, the son (or descendant) of Bhuva¹, had performed this sacrifice, he was freed from his parchedness 2. 6 1 Kapivana Bhauvayana occurs thrice in the Jaim. br. To account for his parchedness', the Nidanasutra gives the following interesting but difficult passage: As to (tho passage m the Brahmana) where it is said that he got parched (the following may be said): Kapivana, the son of Bhayajata (or perhaps Abhayajata), undertook the consecration for the four-day-rite of Jamadagni (Panc. br. XXI. 10), having thrown a Brahmacarin of righteous family into the water. Ho (viz. Kapivana) had undertaken the day of nineversal and fifteen-versed stomas and, then, the other returned, having accomplished that object (Saying): Quench ye (finish ye) this day's sacrifice with craft,' he added (to the first day) an ayus-over-night rite Because he had removed the Brahmacarin and because he had dissolved the sacrifice, he became parched He who avoids these two faults, shall not becomo parched". There is much uncertainty in this passage of which I subjoin the text: yad etat sa rukso 'bhavad iti, kapwano bhayajatyas caturatraya jamadaqnaye didikce brahmacarinam sampannakulinam apah prahrtya, tasya trwrtpancadasam ahar upetam babhuvathetaras tam artham sadhayitva pratyujagama samayam imam ahuryagam nisisamatety uyur atiratram upadadhau; brahmacurinas ca pariharena yujnapratyavaharena ca rukso babhuva; yas tv etau dosau pariharen na ruksah syud iti. 2 Probably a kind of disease of the skin. 5. He is freed from parchedness who, knowing this performs this (rite). XX. 14. (The three-day-rite of Garga.) 1 1. The morning service is nine-versed, the midday-service is fifteen-versed, the afternoon-service is seventeen-versed (for the 1 Gargatriratra XX. 14-XXI. 2. Cp. Jaim. br. II. 240 sqq. (Auswahl no. 149); Arseyakalpa VI. 3-5; Laty. IX. 6; Nidanasutra VIII. 5-6; TS. VII. 1. 5-7; Baudh. XVI. 24; Ap. XXII. 15-17; Sat. br. IV. 5. 8; Katy. XXIII. 2. 8; Asv. X. 2. 6-9; Sankh. XVI. 21.

first-day). The morning-service is fifteen-versed, the midday-service is seventeen-versed, the afternoon-service, with the uktha(-laud)s, is twenty-one-versed (for the second day). The morning-service is twenty-one-versed, the midday-service is twenty-seven-versed, the arbhava(-pavamana-laud) is thirty-three-versed, the agnistoma (-laud) is thirty-four versed, the uktha(-laud)s and the sodasin are twenty-one-versed, the first night-saman is sixteen-versed, the night (-rite further) is fifteen-versed, the twilight(-laud) is nine-versed (for the third day). 2. Prajapati (at the beginning) was alone this (universe); the Word was his only (possession): the Word was the second (that existed). He thought: Let me emit this Word, it will pervade this whole (universe)'. He emitted the Word and it pervaded this whole (universe). It rose upwards as a continuous stream of water. Speaking (the syllable) a, he cut off a third part of it: this became the earth. He thought: This has come into existence' (abhut), hence the name earth (bhumi). With (the syllable) ka, he cut off a (second) part of it, this became the intermediate region. (He thought) This is between', hence it is called the intermediate region. With (the syllable) ho, he threw a (third) part upwards; that became the heaven. (He thought :) This has shone yonder' (adyutat). hence the name of heaven (dyaus)¹. ' The 1 With this passage Jaim. br. II. 244 agrees almost to the letter. three sounds a, ka, ho are chosen because the vowel a is formed in the deepest part of the mouth, the syllable ka in the middle and the syllable ho at the end with the lips, cp § 3. 3. This (.e. this triad of sounds), forsooth, is perceptibly the Word (the Voice), because by means of the tip of the tongue he (i.e. one) speaks that part of the Voice which is a; by means of the middle part (of the tongue), that part of the Voice which is ka; through the whole (Voice), the pith of the Voice, in speaking ho, sounds upwards ¹. 1 Read: vaco raso 'dhy urdhva udvadati. The Jaim. br. has the same, but adds: ho iti hi sarva vak. Instead of the tip of the tongue, we would rather ⚫ the root of the tongue'. say 4. In that these characteristics are revealed day after day¹, they, thereby, let forth (emit) the Voice at the head (i.e. at the beginning) of the sacrifice.

xx. 14. 2.-xx. 14. 7. 539 1 The ajya-lauds (which occur at the beginning of the sacrifice as they belong to the morning-service) begin, successively: at the first day, with the verse: 7 igna a yahi; at the second day, with the verse: kaya te agne; at the third day, with the verse : hota devah. Jaim. br.: yad etuni rupany ujyesu cuhassu ca niyujyante, etc. 5. Prajapati had thus made the Voice (vak), that was one syllabic, three-fold; these (these three parts) had become the worlds, and they were dry': not fit to yield a livelihood. He thought: 'How might these worlds get hair 2, how might they be made fit to yield a livelihood?' He saw this three-day-rite, took it unto himself (and practised it); by means of it, he reached over these worlds thereupon, they got hair and became fit to yield a liveli hood. That (food) which is now (found) on these worlds, is the prosperity of the three-day-rite and its rising upwards 4. 8 1 Instead of ruksah, the Jaim. br. (II. 244) has, much better: rksah 'barren', cp. TS. VII. 4. 3. 1: rksa va ryam alomakasit. 2 Viz. herbs and trees, cp. TS. 1. c. 3 Jaim. br (1. c.): tam (sc. etam triratram yajnam) esu lokesu anvayataya (the MS.: anvayatayat): he attached it to these worlds'. 4 The last sentence, about the translation of which I am uncertain, is precisely so found in the Jaim. br. Among the three worlds here mentioned, the earth seems to occupy the first (and only) place. 6. He who knows this gets abundance of cattle of two-footed and four-footed ¹. 1 The Jaim. br. agrees literally. 7. Prajapati emitted the Voice; this (Voice) poured out', firstly. (the syllable) a; secondly, (the syllable) ksa; thirdly, (the syllable) With which characteristic Prajapati emitted his voice, with that characteristic are the jya(-laud)s subsequently begun and the (three) days reached ². ra. 1 aksarat is used by the author because of the now following word akrara ('word' or 'syllable'). 6 ' 2 The meaning of our author is not very clear. Sayana refers to a(yam lokah), this earthly world, (antari)kea the intermediate region' and (dyau)r, where ther of the syllable ra is found.-Jaim. br. II. 245 has nearly the same.

8. About this, they say: 'Based on syllables is the three-dayrite one-syllabic is (the word) vak (Voice'); three-syllabic is (the word aksara (syllable'); three-syllabic is (the word) purusa ('man'). He knows it (viz. this rite)' they say, who knows it as being of equal measure to man'¹. < 1 Cp. XVI. 8. 4 (note 1 and 2). The corresponding passage in Jaim. br. (1. c.) runs aksarestha ha khalu va era yajno yas triratro 'ksaram tryaksaras triratro 'ksaram trirutras; 80 ha va enam veda ya enam purusasammitam veda: purucas trirutrah. XX. 15. (Thethree-day-rite of Garga, continued.) 1. By means of this (rite), the Gods throve in these worlds; by means of it, they went to the world of heaven. 2 a. The three-day-rite is the Voice; through the characteristic. feature of the Voice, the ajva(-laud)s and the days are divid ed ¹. Voice (7) is one-syllabic; (the Word) syllable' (aksara) is three-syllabic; they are divided by the characteristic feature of the syllable 2. 1 Cp. XX. 14. 4. 2 The triratra is one as Voice (the word rak), but it is also three, just as vak was divided into three: a, ka, ho or a, ksa, ra. The Jaim. br. II. 244 has precisely the same. 2 b, 3. (There are) three Gandharvas. Their shares are these: to Agni (belongs) the earth, to Vayu the intermediate region, to Aditya yonder sky. Three lights follow Usas: it is Fire that follows Usas, it is the Wind that follows Usas, it is yonder Sun that follows Usas ¹. 1 This Brahmana gives the impression of being abbreviated from Jaim. br II. 241. trayo..(as Pane. br. XX, 15, 2, b)..dyaus, tad esabhyanacyate: trayah krnvanti..(as RS. VII. 33, 7)..sacante sarvam it tam anu vidur vasistha iti (sarvam and tam according to the usual sandhi of the Jaim. Samh., see 'Die Jaiminiya Samhita', Introduction, page 32); tad yad iha 'trayah krnvanti bhuvanesu reta' ity: agnih prthivyam retah krnoti, vayur antariksa, adityo divi; 'tisrah praja aryu jyotiragra iti vasavo rudra adityus, tesam eti jyotir agram yad asuv adityas; trayo gharmasa urasam sacanta ity': agnir usasam sacate, vayur usasam sacata, aditya urasam sacate; sarvam it tam anu vidur vasistha' iti': ye vai brahmanah susruvamsas te vasisthas; te hy etat sarvam (here as accusative neutr.) anu viduh.

xx. 14. 8.-xx. 15. 9. 4. These are three pairs • 541 1 Of masculine beings (Agni, Vayu, Aditya) paired with one female being (Usas). I read instead of ega, with Jaim br., esu, and I combine this word with the next sentence. 5. Among these (i.e., of these) two enter into union and what is born in consequence of the pairing, that is the third. 6. Indra raised his thunderbolt against Vrtra. He (Vrtra) said : • Do not smite me. I have here in myself a (thing of) splendour. That I will give up to thee'. (Indra agreed and) he (Vrtra) gave it up to him ; Visnu accepted it. (He raised his thunderbolt) a second time and a third time (and each time) he said: 'Do not smite me, I have here in myself a (thing of) splendour. That I will give up to thee.' He (each time) gave it up to him and Visnu accepted it ¹. 1 For the text of the Jaim., see Auswahl no. 148. 7. In regard to this, now, it is said (by the Seer)': 'Ye have both conquered; ye are not defeated. Neither of them has been defeated. O Visnu and Indra, when ye did strive, then ye did divide in three the thousand' 2. 1 RS. VI. 69. 8. 2 According to the Jaim. br., Indra claimed the whole of the thousand (delivered up by Vrtra), but Visnu claimed a third part of it. They went for a decision to Prajapati, who decided the question by answering with the Rk-verse and by assigning to Indra two-thirds and to Visnu one-third. This thousand he, thereby, gave up to them. The thousand are, according to some, the cows taken from the Gods; according to others, they are the Yajus-formulas, the RRk-verses, and the Samans. 8. This thousand, forsooth, it was that he ¹, thereby, gave over to them. 1 Apparently, Vrtra, but cp. the Jaim. br. in note 2 on § 7. 9. This (viz. these thousand cows destined as sacrificial fee at the three-day-rite) should be divided in the following manner to a learned (Brahmin) of pure Rsi-descent must be given on the first day; just as is this (earth) so is he firmly established is this (earth), firmly established is he (viz., that kind of Brahmin). 1 1 The first day is equal to earth; cp. XX. 14. 2. Jaim. br. has similarly yo bandhuman anucanah syat tasmai prathame 'hani dadyat. On the number of cows destined for the persons mentioned in § 9-11, see note 1 on XX. 15. 13.

10. To a learned (Brahmin) not of pure Rsi-descent must be given on the second day; just as is the intermediate region ¹, so is he: they know the intermediate region as standing between (heaven and) earth 2: they know his (knowledge of) the Veda ³. 1 The second day is equal to the intermediate region; cp. XX. 14, 2. 2 antariksa perhaps is an adjective derived from antari (= antar) and ksama : (being) between the two : earth and sky,' ksama taken as an elliptic dual. 3 The Jam. br. has: atho yo'bandhur anucanah syat tasmai dvitiye "hani dadyad; yatha va idam antariksam evam so, 'ntariksum iti va idam ridur, vedam tasya viduh. 11. To a not learned (Brahmin) of pure Rsi-descent must be given on the third day; just as is the sky ¹, so is he; they know the sky as dyaus; they know his relation 2. 1 The third day is equal to the sky; cp. XX., 14. 2. 2 Viz., his pure Rai-descent, though he is not learned. The Jaim, br. has: atha yo bandhuman (an) anucanah syat, tasmai trtiye 'hani dadyad; yatha va asau dyaur evam sa; dyaur iti va umum vidur, bandhu tasya vidnh. We meet here with the word bandhu as a neuter; the same occurs in a Pitrbrahmana of the Kathas yadi bandhu nanuvidyat, which is the source of Ap srs I 9. 6. Here also we ought to read bandhu. It is worthy of note that the word bandhu in this connection is better justified in the Jaim. br, where everywhere bandhuman is used. Has the author of Panc. br. taken the passage from the Jaim. br. ? 12. Hundred (of cows) are given day after day; the hundred is the limit of the sacrifice¹. This daksina (ie., in this manner the daksina) is given undivided. Decades are given day after day; the viraj is ten-syllabic; the sacrifice is viraj-like, this daksina is given undivided 2. 1 At an ordinary sacrifice, 120 cows are given. 2 The Jaim br. has substantially the same statement. This seems to imply that each day to some officials are given a hundred, to others ten or a plurality of ten. 13. Three hundred and thirty-three must be given on the first day, equally on the second, equally on the third ¹. $ 1 According to Laty. (IX. 6. 4-13), the division is as follows: He should give a hundred to each of the madhyatahkarins (Hotr, Brahman, Adhvaryu, Udgatr; this makes 400). Fifty to those who are entitled to receive the half

xx. 15. 10.-xx. 15. 15. 543 Maitravaruna, Brahmanacchamsin, Pratiprasthatr, Prastotr; this makes 200) Twenty to the Potr and the Nestr who belong to those who are entitled to receive a third part. Thirty to the two others of the same order and to the Agni dhra of those who are entitled to receive a fourth part (30 to the Acchavaka, 20 to the Potr., 30 to the Agnidhra, 20 to the Nestr, 30 to the Pratihartr; this makes 130). Nine to the Unnetr and to the two remaining (padins) (10 to the Gravastut and the Subrahmanya, 9 to the Unnet; this makes 29). Day after day, he should give the same number to the Unnety (i.e. 3 on each day). the first day, seventy on the second, twenty on the third day (this makes 100). Ten to each of those who are able to claim a Rsi-descendance, who are mentioned in the Brahmana (see XX. 15. 9-11) (this makes 30). One hundred and ten remain (still to be divided). These he should give (dividing them in equal parts) to the officiating priests and to the prasarpakas'. All in all: 400+200 +130 +29 +100 (Sadasya)+30=889; there remain from the 999 cows (for the thousandth cow is treated separately) 110 cows. Ten to the Sadasya on 14 Now, this (thousandth cow) which belongs to two deities and is three-coloured: (of it) two-third parts (must be given) to the Brahman, one third part to the Agnidh 2. 1 According to Sayana, to Indra and Visvarupa; perhaps rather Indra and Visnu are meant. 2 This is specified by Latyayana: "On the middle day he should give the thousandth cow to the Brahman and the Agnidhra. Its colours are: white, black, and ied". Cp. Jan. br. (II. 234, end): athaisa sahasratami trirupu dvidevatya, tasyai dvau bhagau brahmana, eko 'gnidhah. According to Taitt. S. VII. 1. 15. 5, it was for the possession of this thousandth cow that Indra and Visnu contended and agreed that to Indra should belong }, to Visnu }, and, in accordance with this, it is said that she should be given in this proportion to the Brahman, who is Indra-like and to the Agnidhra who is Visnu-like. 15. Thou art the desirable one, thou art the lovable one, thou art the adorable one; o Ida, o Blithesome, o Sarasvati, o Mighty, o Glorious! These, o Inviolable one, are thy names. Tell thou the Gods of us as doers of good ' 2 1 Read, with Sayana and the Leyden MS., brutat instead of brayah 2 According to Laty., this formula must be whispered into the right ear of the cow when she is brought forward to be given as daksina. But previously this cow must be bought off by another cow and must be joined to the other cows of the Sacrificer. The Jaim. br. (II. 267) runs: saya sahasratami syat tasyai karnam ajaped ile rante mahi visrute sukre candre havye kamye 'dite sarasvaty, etani te 'ghnye namani, devesu nah sukrto brutad iti, ep. Sat. br. IV. 5. 8 30, TS. VII. 1. 6. 8.

XX. 16. (The three-day rite of Garga, continued.) 1. By the first day, he¹ formed what here on this (earth) is firmly rooted; by the second day all living beings that move (on the earth and through the intermediate region); by the third day the rain that falls yonder, the stars and what belongs to yonder world. 1 According to Sayana, the subject is the three-day-rite. Perhaps we may take Prajapati as subject. The Jaim. br. (II. 246) agrees substantially; pranad evaty is an error of the press for prunad ejaty. 2. In regard to this (rite), the Theologians say: 'This three-dayrite is the mahavrata'¹. The out-of-doors-laud of these (three) days ² is its head the two days that are on either side (viz., the first and the third day) are its wings; the middle day is its trunk; the agnistoma-samans are its tail. 1 Viz., the mahavrata-laud; cp. V. I, 2 (head), 10 (wings), 7 (trunk), 16 (tail). According to Sayana, this refers to the high-altar built with bucks, 2 At an ahina, there is only one single (the first) laud chanted out of doors; cp. Eggeling in Sacred Book of the East, vol. XXIV, page 305, note. The Jaim. br. agrees with our text. 3. That yonder (sun) rises, that is the head; the two days that are on either side are the wings; the middle day is the trunk; the fire is the tail 1. 1 This (also in Jaim. br.) is not all clear. citya agni. Perhaps a reference is made to the 4. That yonder (sun) rises, that is the head; the two days that are on either side are the wings the middle day is the trunk; that the sun sets, that is the tail ¹. 1 This equally is not clear. Jaim. br. has the same. The three-day-rite seems to be equalized with the sun. 5. So great, forsooth, is the three-day-rite: the gayatra(-part) is (equal to) the breaths (the vital principles), the tristubh(-part) is the eye-sight; the jagati(-part) is the ear of sense. He who knows this lives his whole (normal) life. 6. In regard to this, the Theologians say: How great is the three-day-rite?' 'So great' 1, should be the answer, for this ³ covers so

xx. 16. 1.-xx. 16. 8. 545 1 great a distance 2. But it is also so great', thus should be the answer, for this also covers so great a distance.-' Is it thitherward directed or hitherward ? > 8 they say. The answer should be : Thitherward directed,' for thitherward he speaks, thitherward he sees, thitherward he breathes out-'Is it one, or two, or three? '5 they say. The answer should be 'one' for out-breathing, through-breathing (and) in-breathing are one and the same. Just as in ordinary life a thread strung through a pearl 8, so is this three-day-rite strung through the three worlds. Of him who knows this the face shines (looks beautiful). - 1 It is impossible (Sayana gives no help) to explain this, as the words of the Brahmana which are destined to be spoken, not read, must have been accompanied by certain gestures of the hand, indicating what is intended by the speaker. 2 Read iyad dhy etad abhi. Jaim. br. has the same, but without abhi. 3 Cp. note 1 on XVI. 8. 2. 4 What once has been spoken admits of no return but remains spoken. 5 Read: eka3 dva3 u trayaz ity. Read manau. 7. What in a three-day-rite is in accordance with the proper course of facts, that in this (three-day-rite) violates the proper course; what of it (i.e a three-day-rite in general) violates the proper course, that in this (rite) is in accordance with the proper course of facts. In that this day, which is farther, is applied nearer, he thereby encompasses cattle for the Sacrificer, so as to bring forth young ones, for cattle do not procreate in yonder world'. 1 It seems that the three days of this rite are gayatra, jagata and traistubha, whilst the regular order would be gayatra (24), traistubha (44), jagata (48); see X. 5. 9, XXI. 9. 8. The farther day (the jagata) here comes nearer: in the middle, in order to encompass the cattle, which is jagati-like, between the two days. If the jagata-day were the last day, which is identified with the world of heaven, the Sacrificer would not get cattle, because in yonder world cattle do not procreate. The Jaim. br. (II. 248) has nearly the same: gayatram vai triratrasya (i.e. of a triratra in general) prathamam ahas, traistubham dvitiyam, jagatam trtiyam; yad va anyasya triratrasya viloma yad asya saloma tad anyasya viloma; tad yad etat param sad ahar avaram kriyate, yajamanayaiva tat pasun prajanayanti, na hy amusmin loke pasavah prajayante. 8. The gayatri and the tristubh are the strongest among the metres. In that these are on either side and the jagati is in the middle, thereby, he encompasses the cattle with the strongest of the 35

metres, so that they may bring forth young ones, for cattle do not procreate in yonder world. 9. The three-day-rite is (equal to) yonder (sun): the first day is as its rising, the second day is as (the sun) at midday, the third day is as its setting. He who knows this attains to union, to sameness of abode with yonder (sun) 1. 1 The Jaim. br. again nearly agrees; it has equally the rare expression Buvesya.