Chapter 25 - Sattra rites (concluded)

(The sattras, concluded.) XXV. 1. (The'course' of the Adityas.)¹ 1. An over-night-rite; a twenty-four-versed proceeding day. Two abhiplava-six-day-periods, consisting alternately of nine- and fifteen-versed days; a six-day-period with the prsthasamans; two (abhiplava-) six-day-periods, consisting alternately of nine- and fifteenversed days. This is a month (viz., these five six-day-periods constitute a month). In the same manner the second, third, fourth, and fifth month. Three (abhiplava-) six-day-periods, consisting alterdetails in Chapters IV and V; see Arseyakalpa, Einleitung, pages XXIV, XXV (line 9 read: 4 abhiplavah instead of 3 abhiplavah) and Eggeling in Sacred Books of the East, Vol. XXVI, page 427. 1 Cp. Arseyakalpa X; Nidanasutra X. 6-7; Ap. XXIII. 9. 1-9; Katy. XXIV. 4. 3-10.

624 THE BRAHMANa of twenty FIVE CHAPTERS. ; nately of nine- and fifteen-versed days; a six-day-period with the prsthasamans; a nine-versed Brhaspatistoma 1; the three svarasaman (-day)s; the visuvat-day; the three svarasaman(-day)s (in reversed order); a fifteen-versed Indrasto ma 2 as ukthya. A six-day-period with the pratha-samans beginning with the thirty-three-versed day³ one (abhiplava-)six-day-period, consisting alternately of fifteen- and nine-versed days; the ten days of the twelve-day-period to be per formed as independent nine-versed agnistoma-rites; the two days Udbhid and Valabhid. Two (abhiplava-) six-day-periods, consisting alternately of fifteen- and nine-versed days; a six-day-period with the prstha-samans; two (abhiplava-) six-day-periods, consisting alternately of fifteen- and nine-versed days. This is a month (these five six-day-periods constitute a month in the second half of the year). In the same manner the second, third, and fourth month. An (abhiplava-) six-day-period, consisting alternately of fifteen- and nine-versed days; a six-day-period with the prstha-samans; six alternately fifteen- and nine-versed days; the two days go and ayus; the Chandoma-ten-day-period, of which the first day in 48-versed, the second 44-versed, the third 40-versed, the fourth 36-versed, the fifth 32-versed, the sixth 30-versed, the seventh and eighth 28-versed, the ninth 25-versed, the tenth 24-versed. Then a mahavrata (-day) and an over-night-rite 5. 1 Cp. XVII. 11. 2 Cp. XIX. 16. Cp. note 1 on XXIII. 3. 1. 4 Cp. XIX. 7. 5 This year's sattra differs in some respects from the prakrti as described XXIV. 20. 1: the six-day-periods are arranged so that in each month the prsthya-six-day-period is enclosed between two abhiplava-six-day-periods, whence this sattra is called madhyeprsthya ('having the prsthya-sadahas in the middle') ; cp. § 2. A second point of difference is that the Abhijit and Visvajit are replaced by Brhaspati- and Indra-stoma. A third difference is that the ten days of the dvadasaha occur in the middle, while they are replaced (at the end) by the chandomadasaha, which, as far as I see, occurs here only.-Cp. Arseyakalpa, page 139, note 9. 2. This is the (sacrificial session) of the Adityas with the prsthya-sadaha in the middle'. 1 Cp. note 5 on § 1.

xxv. 1. 2.-xxv. 1. 11. 625 3. By means of the (rite) with the prsthya-sadaha in the middle, the Adityas occupied the world of heaven. That they undertake (apply) the prsthas in the middle is for occupying the world of heaven. 4. The prsthas are food; food is, thereby, placed in the middle: therefore, food being brought into the middle (of the body) satiates. 5. The prsthas are cattle; they are firmly established in (the possession of) cattle. are 6 The two stomas, the nine-versed and the fifteen-versed, two wheels revolving together. What wish they hope to see fulfilled, that they obtain by this (rite). For wherever he (i.e., one) wishes to go by means of a (car) with wheels, that he reaches¹. 1 Cp. XX. 13. 2. 7. As to that nine-versed Brhaspatistoma, by means of this Brhaspati obtained the chaplain-ship of the Gods. They who are desirous of (obtaining) a chaplain-ship should undertake this (rite): they get a chaplain-ship; they make them their chaplains. 8. As for these svarasaman(-day)s, the visuvat(-day) is the head, the svarasaman(-day)s are the vital principles; in that the svarasaman(-day)s are on either side of the visuvat(-day), thereby, the vital principles are placed in the head. 9. As for the fifteen-versed Indrastoma as ukthya(-rite), by means of this (stoma) Indra surpassed the other deities. They who undertake (apply) it surpass the other creatures. 10. As for these ten days of the twelve-day-period, to be performed as independent nine-versed agnistomas in the middle (of the whole sattra), by these they are freed from evil. These, forsooth are the bed of the Gods. They, thereby, mount the bed of the Gods and become worthy of bed; they reach the bed of a wealthier man ¹. 1 Cp. XXIII. 4. 5, 6, with notes. 11. As for the Udbhid and Valabhid, by means of these Brhaspati let loose the cattle for the Gods. By these, they let loose 1 the cattle. 1 Read utsrjante instead of uterjantah. 40

12. As for the go and ayus (day)s, they (thereby) undertake pairing stomas¹: for progeneration. 1 Cp. IV. 8. 3. 13. As for the Chandoma-ten-day-period¹, this is a milking of the metres. They apply the metres hitherward 2; therefore, cows and goats stand near, hitherward turned, whilst they benefit ³. 1 The days on which the stomas agree with the number of syllables of the metres. 2 Beginning with the highest and ending with the lowest numbers. 3 Whilst they are milked. I am not sure that this is the meaning of bhunjantah. 14. As for the (maha) vrata(day), (the) vrata is food; food satiates nowhere but in the mouth. In that they undertake (apply) the vrata after (the Chandomas), thereby, food is placed into the mouth. Therefore, food, being in the mouth, satiates¹. 1 This is the same as XXIV. 17. 4. 15. As for the two over-night-rites, the proceeding and the closing day with what vital air they begin in that they finish ¹. : 1 This is the same as e.g., XXIV. 14. 8. XXV. 2. (The 'course' of the Angirases.) 1 la. An over-night-rite; a twenty-four-versed proceeding day. A six-day-period with the prstha-samans; four nine-versed abhiplavasix-day-periods; this (viz., these five six-day-periods) is a month. In the same manner the second, third, fourth, and fifth month. Three nine-versed abhiplava-six-day-periods; a six-day-period with the prsthasamans; a nine-versed Brhaspatistoma; the three svarasaman(-day)s; the visuvat(-day); the three svarasaman(-day)s (in reversed order); a fifteen-versed Indrastoma as ukthya. A six-day-period with the prstha(saman)s beginning with the thirty-three-versed day; one nineversed abhiplava-six-day-period; the ten days of the twelve-day-period to be performed as independent nine-versed agnistomas; the two days 1 Cp. Arseyakalpa XI. 1-6; Nidanasutra X. 7; Ap. XXIII. 9. 10-16; Katy. XXIV. 4. 11-15.

xxv. 1. 12.xxv. 2. 5 a. 627 Udbhid and Valabhid. Four nine-versed abhiplava-six-day-periods; a six-day-period with the prsthasamans. This (viz., these five six-dayperiods) is a month (in the second half of the year). In the same manner the second, third and fourth (month in the second half). Two nine-versed abhiplava-six-day-periods; a six-day-period with the prsthasamans; the two days ayus and go; the Chandoma-ten-day-period, of which the first is 24-versed, the second and third are 28-versed, the fourth is 30-versed, the fifth 32-versed, the sixth 36-versed, the seventh 40-versed, the eighth 44-versed, the ninth 48-versed, the tenth 24 versed. A mahavrata (-day) and an over-night-rite ¹. 1 Cp. note 2 on page 156 of the edition of the Arseyakalpa.-In contrast to the preceding sattra, where the prsthyasa lahas occur in the middle of the abhiplavas, here the prsthyas precede the abhiplavas in the first half of the year whilst they come after the abhiplavas in the second half 16. This is the (sacrificial session) of the Angirases with the (six-day-period with the) prstha(saman)s in front ¹. 1 Cp. note 1 on § 1. a. 2. By means of the (session) with the prsthya-periods in front, the Angirases occupied the world of heaven. That they undertake (apply) the prsthas in front is for occupying the world of heaven ¹. 1 Cp. XXV. 1. 3. 3. The prstha(saman)s are food; food, thereby, is placed in the mouth (or at the beginning); therefore, food, being in the mouth, satiates. The prsthas are cattle; they are firmly established in (the possession of) cattle 1. 1 Cp. XXV. 1. 4, 5. 6 4. With the exception of (the brahmana): these two stomas, the nine-versed and the fifteen-versed, are two wheels revolving together' 1 (all is) the same (as previously explained), up to the (brahmana on the) Chandoma-ten-day-period 2. 1 See XXV. 1. 6. For this brahmana here there is no place, as the six-dayperiods here are not alternately 9- and 15-versed but all 9-versed. 2 This refers to XXV. 1. 7-12 (incl.). Ba. As for the Chandoma-ten-day period, this is a milking of the metres. They apply the metres tending upward 1: to avoid

falling down. This, forsooth, is the path leading to the Gods. They who perform this (rite) reach the path leading to the Gods. 1 In contrast to the preceding sattra (XXV. 1. 13); cp. § 1 of this khanda. 5 b. As for the vrata ¹. 1 Cp. note 1 on XXIV. 17. 4. 6. As for the two over-night-rites, the proceeding one and the closing one, with which breath they start in that they finish. 1 An oft-recurring sentence. XXV. 3. (The year's sacrifice of Drti and Vatavat.)¹ 1. An over-night-rite one month with nine-versed days ¹, one with fifteen-versed, one with seventeen-versed, one with twenty-oneversed, one with twenty-seven-versed, one with thirty-three-versed : the mahavrata (day, instead of the visuvat): one month with thirtythree-versed days, one with twenty-seven-versed, one with twenty-oneversed, one with seventeen-versed, one with fifteen-versed, one with nine-versed (days); an over night-rite 2. 1 The construction is elliptic for trivrta masam yanti ; cp. introductory remark on IV. I. 1. 2 The Sutrakara, who has noted that this sattra comprises not 360 but 363 days, decides that in this special case a month does not throughout consist of 30 pressing-days but that two of the months must embrace 29 days (the middle day being always regarded as supranumerous). As to which of the months must be shortened, here the authorities are at variance. 2. The seasons found no firm support; by means of this (sattra), they got a firm support. They who are desirous of (getting) a firm support, should perform (it). They get a firm support. Six in number are the seasons. In the seasons they, by this (sattra), get a firm support 1. 1 This is nearly the same as XXIV. 16. 2, 3. a. 3. In that the mahavrata(-rite) is performed in the middle, thereby, food is placed in the middle. Therefore, food, being in the middle (of the body) satiates. 1 Cp. Arseyakalpa XI. 7. q ; Nidanasutra X. 8; Laty. X. 10. 7-20; Ap. XXIII. 10. 1-5; Katy. XXIV. 4. 16-20; Asv. XII. 3. 1-8; Sankh. XIII. 23.

xxv. 2. 6.-xxv. 4. 1. 629 4. This sacrificial session ¹ is winged 2; what wish they desire to be fulfilled that they reach by this (sattra), for wherever a winged being (a bird) desires to go all that it reaches. 1 Properly sattrayana means 'undertaking of a session'; usually the term seems to denote a sattra of more than one year. 2 Because the two parts, before and after the day in the middle, are precisely paralleled. 5. They start with a nine-versed (stoma), they finish with a nineversed (stoma). The nine-versed among the stomas are the vital principles. By breath they begin, in breath they are firmly established ¹. 1 This is the same as XXIII. 3. 9, XXIV. 3. 4. 6. This (sacrificial session) was 1 (once upon a time) undertaken by Drti 2 and Vatavat in Khandava 3. At the visuvat (-day) *, Vatavat broke up the session; Drti completed it. Therefore, the descendants of Vatavat are fewer; those of Drti are more numerous 5. 1 The present tense is somewhat striking; see Introduction, Chapter III, § 8. b. 2 He is called the son of Indrota XVI. 1. 12. 3 Perhaps the same as the famous Khandava-forest in the MBh. 4 visuvat here must mean 'the middle day', which here is a mahavrata. 5 From this we must only infer that it is not considered as commendable to leave a sattra unfinished. XXV. 4. (The year's session of the Kunda payins. ) 1 1. During a month, they live according to the rules for the consecrated (diksita); at the (end of this) month, they (perform the prayaniya-isti and) buy the soma. For them there are twelve upasad (-day)s. After the performance of the upasads, they tie up the soma (to guard it). Then, during a month, they perform (day after day) the agnihotra. During a (second) month, (on the days of the increasing moon) the sacrifice of full-moon, and, (during the latter half of the month), the sacrifice of new-moon. During a (third) month, (they 1 Cp. Arseyakalpa XI. 7. b; Nidanasutra X. 8; Laty. X. 11-12; Ap. XXIII. 10. 6-12; Baudh. XVII. 20, 21, XXVI. 25; Katy. XXIV. 4. 21-47; Asv. X. 4; Sankh. XIII. 24.

perform) the vaisvadeva (-caturmasya-sacrifice). During a (fourth) month the varunapraghasa. During a (fifth) month, the sakamedha. During a (sixth) month, the sunastrya. During a (seventh) month, (they perform) a nine-versed sacrifice of soma. During an (eighth) month, a fifteen-versed. During a (ninth) month, a seventeen-versed. During a (tenth) month, a twenty-one-versed. During an (eleventh) month, a twenty-seven-versed. During eighteen days (of the twelfth month), a thirty-three-versed sacrifice of soma; during (ten days), the ten-day-period of the twelve-day-rite. Then (comes) a mahavrata (-day) and an over-night-rite. 2. The Ten-hotr-formula is (equal to) the agnihotra; the Fourhotr-formula is (equal to) the full and new-moon sacrifice; the Fivehotr-formula is (equal to) the caturmasya(-offering)s; the Seven-hotrformula is (equal to) the sacrifice of soma ¹. 1 Cp. Baudh. XVII. 21 (end). 3. They who undertake this (sattra), sacrifice with the whole sacrifice; they all reach prosperity 1. 1 sarva eva bhavanti (bhuti); cp. V. 3. 3. 4. They should all of them drink (the soma-draughts) out of bowl-shaped vessels without a handle 1. 1 The absence of the handle is one kunda. 5. He who is Hotr (at the same time) is Adhvaryu and Potr; he who is Udgatr (at the same time) is Nestr and Acchavaka; he who is Maitravaruna (at the same time) is Brahman and Pratihartr; he who is Prastotr (at the same time) is Brahmanacchamsin and Gravastut; he who is Pratiprasthatr (at the same time) is Agnidh and Unnetr. The Grhapati is (only) Grhapati, the Subrahmanya (only) Subrahmanya¹. 1 So each of the officiating priests must be acquainted with three Vedas. This, according to Baudhayana, is another kunda. XXV. 5. 1 (The years-session of the Tapas cits.) ¹ 1. During a year, they live according to the rules for the consecrated. During a year, they perform the upasads. During a year, they perform sacrifices of soma. 1 Cp. Arseyakalpa XI. 7. c; Nidanasutra X. 8; Laty. X. 13; Ap. XXIII. 11. 1-7; Katy. XXIV. 5. 1-5; Asv. XII. 5. 11-12; Sankh. XIII. 26.

xxv. 4. 2.-xxv. 6. 5. 631 2. In that they are diksitas during a year, thereby, they bring about the tapas (ascetism); in that they perform the upasads during a year, thereby, they purify themselves; in that they perform the sacrifices of soma during a year, thereby, they go to the world of the Gods. 3. By means of this (sattra), the Gods, gathering ascetism (tapascit), reached all kinds of welfare. They who undertake this (sattra) reach all kinds of welfare. XXV. 6. ☐ (Twelve-years sattra.)¹ 1. Three years consisting of nine-versed-days; three years of fifteen-versed, three years of seventeen-versed, three years of twenty-oneversed days. (This is) the twelve-years-rite of Prajapati. 1 2. By means of this (sattra), Prajapati came into the state of setting in motion the whole (universe). They who perform this (sattra) come into the (state of) setting in motion the whole (universe) ¹. 1 Cp. XXIV. 15. 3, with note. 3. In that three years are nine-versed, the nine-versed (stoma) being splendour and priestly lustre, they obtain splendour and priestly lustre. In that three years are fifteen-versed, the fifteen-versed (stoma) being might and strength, they obtain might and strength. In that three years are seventeen-versed, the seventeen-versed (stoma) being food, they obtain food. In that three years are twenty-one-versed, the twenty-one-versed (stoma) being a firm support, they obtain, at the end of the sacrifice, a firm support. 4. By means of this (sattra), the inhabitants of Naimisa' throve in all possible ways. They who undertake this rite thrive in all possible ways. 1 The Jaim. br. throughout likewise has it with s, not with s. 5. They broke off the sattra, after the seventeen-versed years. They said: 'He who among our progeny will thrive he shall finish 1 Cp. Arseyakalpa XI. 7. a; Nidanasutra X. 8; Laty. X. 13; Ap. XXIII. 11. 8-10; Katy. XXIV. 5. 19; Asv. XII. 5. 15-16 ; Sankh. XIII. 28. 5.

632 THE BRAHMANa of twenty FIVE CHAPTERS. this sattra' ¹. Therefore, the Brahmins perform this sattra, wishing to finish it. 1 The text should run: yo nah prajayam rdhyatai. XXV. 7. (Thirty-six-years-sacrificial session.)¹ 1. Nine nine-versed years; nine fifteen-versed, nine seventeenversed, nine twenty-one-versed years. (This is) the thirty-six-years (sattra) of the descendants of Sakti. 2. By means of this (sattra), Gauriviti, the descendant of Sakti, using meat (not rice or barley) for the sacrificial cakes, reached, at (the bank of) the Yavyavati ¹, all (kinds of) welfare. They who undertake this (sattra) reach all (kinds of) welfare. 1 The name occurs once more: RS. VI. 27, 6.--On the beginning words, cp. note 1 on XI. 5. 14. 3. This sacrificial session 1 is (equal to) the brhati 2. The brhati is the rulership among the metres ³. They who undertake this (rite) reach rulership. 1 On sattrayana, cp. note 1 on XXV. 3. 4. 2 The brhati is of 36 syllables and this sattra is of 36 years. 8 Cp. note 2 on XXIV. 6. 3. 4. This is the (rite) of the descendants of Sakti, which promises ten strong sons. To them, who undertake it, ten strong sons are born ¹. 1 Read, with the Leyden me. : aisam dasa vira jayante (i.e, a esam. .jayante). XXV. 8. (Hundred-years' sacrificial session.)2 1. Twenty-five three-versed years; twenty-five fifteen-versed; twenty five seventeen-versed; twenty-five twenty-one-versed. This is the sattra of a hundred years of the Sadhyas. 1 Cp. Arseyakalpa XI. 7. d; Nidanasutra X. 9; Laty. X. 14; Ap. XXIII. 11. 11-14; Katy. XXIV. 5. 20-22; Aav. XII. 5. 16-17; Sankh. XIII. 28. 6, cp. also Jaim br. III. 18 under note 1 on XI. 5. 14. 2 Cp. Arseyakalpa XI. 7. d; Nidanasutra X. 9; Laty. X. 14; Ap. XXIII. 11. 15-12. 1; Katy. XXIV. 5. 23; Asv. XII. 5. 18; Sankh. XIII. 28. 7.

xxv. 7. 1.-xxv. 9. 1. 633 2. Before the (time of the present) Gods, there were (certain) Gods called Sadhyas. These undertook this sacrificial session; through it they throve. Together with their cattle and their people, they all went together to the world of heaven. In the same manner, forsooth, those who undertake this (sattra) go all together to the world of heaven. 3. This sacrificial session is (equal in duration to) the normal life. (of man). Man reaches a hundred years. As long as is life that they (the performers of this rite) reach. For no sacrificial session is longer than (the duration of) life ¹. 1 The adjective atyayusa is not registered in the Dict. of St. Petersburgh nor by R. Schmidt in his Nachtrage.' ' • With regard to this, a (verse) occurs (in the sacred texts): Those days were numerous that in the east (have risen) at sunrise whence Dawn, approaching, as it were, her lover (the sun), has shown herself as not returning' 1. 1 This is RS. VII. 76. 3, but cited inexactly with usa (so read, with the Leyden, ms., instead of usa) dadrse instead of uso dadrkse. 5. They go with (i.e., they perform) a jyotistoma as sattra: they become a light 1. 1 The jyotistoma equally comprises 9-, 15-, 17-, and 21-versed stomas. 2 Cp. note 1 on VI. 3. 7. 6. The twenty-one-versed (stoma) is at the end of the stomas. The twenty-one-versed (stoma) is a firm support. They are firmly supported at the end of the sacrifice. XXV. 9. (The thousand-day-sattra.)¹ An over-night-rite; a thousand days, (and) an over-nightrite. (This is) the thousand-pressings-rite of Agni. 1 According to some authorities, the two atiratras are implied in the thousand days; ep. note 2 on XXV. 3. 1.-About this sattra and the next following ones, the duration of which exceeds human power and life (they are called mahasattras), the 1 Cp. Arseyakalpa XI. 7. e ; Nidanasutra X. 9; Laty. X. 14. 11-13 ; Ap. XXIII. 12. 2-3; Katy. XXIV. 5. 10-14; Asv. XII. 6. 20-22; Sankh. XIII, 27. 7.

Nidanasutra remarks: 'As to these big sattras, they are (the sattras) of the Gods : ⚫ the Gods are long-lived'. Another view is that they are accomplishable also for men; a great number of people join themselves for the pressing (and sacrificing) of the soma (with the fathers) the sons, the grand-sons and great-grand-sons'. 2. By means of this (sattra), Agni came into (the state of) setting in motion the whole (universe). They who perform (it), come into (the state of) setting in motion the whole universe 1. 1 Cp. note 1 on XXIV. 15. 3. 3. To Agni belongs all food; all food comes to those who undertake this (sattra). 4. As to its thousand sacrificial days: the highest viraj is of a thousand syllables. They are established in the highest viraj ¹. 1 Here viraj in the sense of splendour '. XXV. 10. (The first sacrificial session on the Sarasvati.)¹ 1. They (the participants of the sattra) undertake the consecration at the place (i.e., to the south of the place) where the (river) Sarasvati is lost (in the sand of the desert). 2. They should maintain the mode of life of the consecrated during twelve days, and perform the upasads during twelve days ¹. 1 As the first day of the whole rite must fall on the day of new moon (cp. § 3 and 4), the diksa must begin on the sixth (according to others on the seventh) day after new moon, in the purvapaksa. 3 On the day when the (proceeding) over-night-rite takes place, on this day they drive the calves away (from the mother-cows, in order to get the milk for the samnayya-offering of the day of new moon). When the over-night-rite is completed, they perform the sacrifice of the samnayya ¹. 1 The libation of sweet and sour milk offered to Indra at the sacrifice of new moon. 4. After the libation of the samnayya, the Adhvaryu throws a yoke-pin (in easterly direction, from the place where the sacrifice has 1 Cp. Arseyakalpa XI. 8. a; Nidanasutra X. 10; Laty. X. 15-17 ; Ap. XXIII. 12. 4-13. 6; Katy. XXIV. 5. 25-6. 4; Asv. XII. 1. 1-19 ; Samkh. XIII. 29. 1-22.Further, op. Jaim. br. II. 297-299, in Auswahl No. 156, and TS. VII. 2. 1.

xxv. 9. 2.-xxv. 10. 10. 635 been performed): the spot where it falls down is the (place for the) garhapatya(-fire). From this spot, he makes thirty-six strides 1 (in easterly direction): this is the (place for) the ahavaniya(-fire). 1 For the usual distance, cp. Ap. V. 4.3-4.-This act must be repeated after each isti, because this sattra is performed along the bank of the Sarasvati. 5. The havirdhana(-shed) and the sadas and the agnidhra(-shed) are wheeled; the sacrificial stake is mortar-shaped at the base, removable (along the ground) and put down (on its new place, fastened with sand); they do not dig the resounding holes 2. > 1 According to the Sutra, the sala pracinavamsa and the samitra-fire should likewise be provided with wheels. From the vedi, the high-altar and the dhisnyahearths, they should take some sand for each subsequent place of worship. 2 They are on each place only traced. 6. During this (now following) half of increasing moon, they (day after day) perform the sacrifice of new moon ¹. 1 On the same devayajana, as it seems. 7. On the day of full-moon 1, they perform a gostoma as ukthya with the brhat(-saman as first prstha-laud). 1 On the last day of the paksa mentioned in § 6. 8. When the gostoma is brought to an end, they sacrifice with the full-moon offerings. During this (now following) half of the waning moon, they perform (day after day) the sacrifice of full-moon. On the day of new moon (viz., on the day at the end of this half of the moon), they perform an ayustoma as ukthya with the rathantara(-saman as first prstha-laud) ¹. 1 From the Sutra, I gather that now they settle down on a new devayajana fixing its spot by throwing the yoke-pin etc. In the manner as described in § § 4-8, they move along the southern bank of the Sarasvati in easterly direction. 9. (This is) the 'course' (the sattra) of Mitra and Varuna. 10. By means of this (rite), Mitra and Varuna obtained these worlds. Mitra and Varuna are day and night: Mitra is the day, Varuna is the night. Mitra and Varuna are the two halves of the month : Mitra is the increasing, Varuna the waning half. This Mitra pours his seed into Varuna 1. 1 Read varuna instead of varuno. I fail to see the purport of this last sentence.

11. By means of the Sarasvati, the Gods propped the sun but she could not sustain it and collapsed; hence it (the Sarasvati) is full of bendings, as it were. Then, they propped it (the sun) by means of the brhati and, thereupon, she (the Sarasvati) sustained it. Therefore the brhati is the strongest of the metres, for they had propped the sun with it. 1 The correct reading (as the Leyden ms. has it) must be tasmat sa kubjimativa. 2 Why this mention of the brhati ? 12. They move against the stream, for it is not (possible) to reach (the term going) along the stream 1. 1 This seems simply to imply that only by going against the stream of the Sarasvati, which flows from east to west, can they reach the term (Plaksa prasravana) which is situated to the east. 13, 14. They move along the eastern part (of the stream), for at this (part) one single (other stream) flows into (it): the Drsadvati. 15. At the juncture of the Drsadvati (with the Sarasvati), they sacrifice a mess of boiled rice to Apamnapat and, then, cross (this river). 16. At a distance of a journey of forty days on horseback from the spot where the Sarasvati is lost (in the sands of the desert), (is situated) Plaksa prasravana. At the same distance from here (from the earth) (is situated) the world of heaven ¹: they go to the world of heaven by a journey commensurate with the Sarasvati 2. 1 For other views on the distance between heaven and earth, op. XVI. 8. 6. 2 Read sarasvatisammitenadhvana. 17. By means of this (rite), Namin Sapya ¹, the king of Videha, went straightway to the world of heaven, (thinking:) 'We have gone straightway'. This is the reason why they are called: ' those who have gone straightway' 2. 1 The name occurs in the RS. ; e.g. X. 48. 9. 2 The translation of the last words is far from certain; the word anjaskiya is not registered in the Dictionary of St. Petersburgh. The plural may denote Namin and his co-sacrificers. 18. He descended for the expiatory bath into that pool, which is situated to the north of Sthularma: there his hundred cows had become a thousand ¹.

xxv. 10. 11.-xxv. 11. 2. 637 1 And this is the reason (see § 19) why the sattra may be finished. It is to be observed that for none of these sattras at the Sarasvati is a precise number of sacrificial days prescribed, as various circumstances may be considered as ending them. 19. To a hundred cows they admit a bull. When these hundred become a thousand, then, this is a reason for breaking up (the session, i.e., for terminating the sacrifice). 1 The performers of the sattra are to take along a hundred cows and a bull. These they must cause to be fed and to be guarded. The young bulls may serve as food for the performers. 20, 21. Other reasons for terminating the sattra are: when they come to be deprived of all their possessions, (or) when the Grhapati dies, (or) when they reach Plaksa prasravana. 22. When they reach Plaksa prasravana, they perform an isti for Agni Kama; at this (isti) they give away two females: a mare and a slave (with their young) 1. 1 This gift should be bestowed on another man qualified to accept such a gift; no one of the participants in the sattra is qualified to accept daksinas, since all are rtvij's. 23. At Karapacava, they descend for the lustral bath into the Yamuna. XXV. 11. (SecondsacrificialsessionontheSarasvati.)¹ 1. An over-night-rite; a nine-versed and a fifteen-versed day as Indra's and Agni's 'course'; a go- and an ayus-day as the two flanks (the belly) of Indra, (and) an over-night-rite ¹. 1 Probably the meaning is that at this sattra the intervals between the days of full and new moon are filled up with nine-versed and fifteen-versed days (alternately), and that the term indrakuksi designates the days of full and new moon during which successively a go- and an ayus-rite find place. That the kuksi of Indra are purnamasa and amavasya appears from RV. Khila V. 7. 4. k (ed. Scheftelowitz, page 146): obha kuksi prnatam vartraghnam ca maghonam ca.-For the rest, all the prescriptions of the first sarasvata sattra prevail also for this rite. 2. Through this (rite), Indra and Agni surpassed the other deities. They, who undertake it, surpass the other creatures. 1 Cp. Arseyakalpa XI. 8. b; Nidanasutra X. 10; Laty. X. 18. 1-8 ; Ap. XXIII. 13. 7-8; Katy. XXIV. 1. c. ; A§v. XII. 6. 9-20; Sankh. XIII. 29. 23-24.

638 THE BRAHMANa of twenty five CHAPTERS. 3. Indra and Agni are the strongest of the Gods; they who undertake this (rite) become the strongest. 4. That the nine-versed and the fifteen-versed days are Indra's and Agni's course', and that the go- and ayus(-rites) are the belly of Indra, is to avoid oscillating. XXV. 12. (Third sacrificial session on the Sarasvati.)¹ 1. An over-night-rite; the three-day period: Jyotis, go, ayus; the Visvajit and Abhijit as Indra's belly; an over-night-rite 1. 1 This seems to mean that the intervals between the days of full and new moon are filled up with this ever repeated, three-day-period, and that on the days of full and new moon successively the Visvajit and the Abhijit are performed; see note 1 on XXV. 11. 1. 2. By means of this (rite), Aryaman gained this world ¹. 1 Read etena va aryamaitam, etc. 3. The path called Aryaman's path is the path leading to the Gods. 4. They who undertake this (rite) reach the path leading to the Gods. 5. Therefore, he appears at day-time rather ruddy 2, for the path of Aryaman is rather ruddy. 1 Is divah to be taken as acc plural? 2 Apparently, Aryaman here is the sun, as e.g., Sat. br. V. 3. 1. 2. 6. That there is the three-day-period: jyotis, go, ayus (and) the Visvajit and Abhijit are Indra's belly, is to avoid oscillating. XXV. 13. (The sacrificial session at the Drsad vati.) 2 1. During a year, he should guard the cows of a Brahmin; during a (second) year, he should, at Vyarna Naitadhanva, kindle his fire (for 1 Cp. Arseyakalpa XI. 8. c; 13. 9-10; Katy. XXIV. 6. 29-31; Nidanasutra X. 10; Laty. X. 8. 9; Ap. XXIII. A§v. XII. 6. 21 ; Sankh. XIII, 29, 25-26. 2 Cp. Arseyakalpa XI. 8. d; Nidanasutra X. 11; Laty. X. 18. 10-19. 15; Ap. XXIII. 13. 11-15; Katy. XXIV. 6. 32-44; Sankh. XIII. 29. 27-31; cp. also Jaim. br. II. 300.

xxv. 11. 3.-xxv. 13. 4. 639 domestic worship); during a (third) year, he should, at Parinah, consecrate (and maintain, by sacrificing into them), his (sacred) fires (for vaidic sacrifices) 1. 1 The khandas 13 and 14 describe two istyayanas which properly do not belong to the sattra-kind but consist of a series of istis performed each day on a different spot. 2. Then, he should move along the southern bank of the Drsadvati, throwing (day after day) forward a yoke-pin (and, in this manner, fixing the spot for each subsequent isti on the next day) ¹, sacrificing to Agni a (rice-)cake baked on eight kapalas. 1 Cp. XXV. 10. 4. The words samyaparasiyat contain : samyaparasi iyat. 3. Indra and Rusama made a wager: 'Whichever of us shall first run round the earth shall be the winner'. Indra ran round the earth, Rujama ran round Kuruksetra (only). She said: 'I have conquered thee'. But Indra said: 'It is I that have conquered thee'. They went to the Gods for a decision. The Gods said: 'Kuruksetra is as great as the vedi of Prajapati'. So neither of the two won ¹. 1 This quasi-myth is inserted to prove that such a kind of isti equals the greatest. For the last sentence but one, op. TS. II. 6. 4 1: 'the vedi is as great as the earth.' In the description of the six-day-rites, according to Jaim. br. II. 300 (where these rites, as in TS., are combined illogically with the going along the Sarasvati), we have a remarkable parallel, but the passage seems to be handed down in a mutilated state: tesam u tesam parinad iti kuruksetrasya jaghanardhe saraskandantan diksayai (so the ms.; Oertel, in Journal of the American Oriental Society, Vol. XVIII, page 17, changes the reading of the ms. in a parallel passage: saraskandad etad into sarah. tad etad, but the original reading must have been different); te pranco yanti samaya kuruksetram; etad vai devanam devayajanam yat (kuru)ksetram ; devanam eva tad devayajanena yanti; tesam yamunavabhrtha, era vai svargo loko yad yamuna; svargam eva tal lokam gacchanti. 4. He who goes with the rice-cake destined for Agni (and) baked on eight kapalas, along the southern bank of the Drsadvati, throwing (each day) the yoke-pin ¹, descends, at the locality called the three fig trees,' into the Yamuna for the lustral bath. There he disappears from the (eyes of) men 2. 1 ° parasyeti must be dissolved ° parasi eti. 2 This is differently interpreted by the Sutrakaras : according to Dhananjayya, this course of istis was destined for one who desires to retire from the world (pravrajisyat); he should not return to the community, but ascend the world of heaven; or, it means that he becomes separated from the other people and fares better.

XXV. 14. (The Turayana, the 'course' of Tura.) 1 1. A rice-cake destined for Agni and baked on eight kapalas, one for Indra on eleven kapalas, and a mess of boiled rice destined for the All-gods 1. 1 These offerings replace the single cake of the preceding khanda. The first cake is sacrificed at the time of the morning-service of an agnistoma; the second, at the time of the midday-service; the last, at the time of the afternoon-service (see § 4), but there are different views about these offerings.-For the rest, all is the same as the rite described in khanda 13. 2. (Although) not being consecrated (for a sacrifice of soma), he puts on the hide of a black antelope. In that, not being consecrated, he puts on this hide, thereby, he gets the welfare that is of men. 3. In that he gives himself over to ascetism, thereby, (he gets) the welfare that is of the Gods. 4. That there is the cake for Agni on eight kapalas, the deities having Agni at their front, thereby, he at the beginning even wins the favour of the deities ¹, but he, thereby, reaches also the morning service. That there is the cake for Indra on eleven kapalas, the midday-service belongs to Indra; he, thereby, reaches the midday-service. That there is a mess of rice for the All-gods, the afternoon-service belongs to the All-gods, he, thereby, reaches the afternoon-service. 1 On the expression tad devata evardhnoti, cp. Oertel, Disjunct use of cases, page 33. 5. Through this (rite) Tura the God-muni obtained all welfare. He who undertakes this (rite) obtains all welfare. XXV. 15. (The sacrificial session of the Serpents.) 2 1. An over-night-rite at the beginning and the end; agnistoma (-rite)s in the middle; the year¹ consists throughout of tens and tens 2, 1 Cp. Arseyakalpa XI. 8. e; Nidanasutra X. 11; Laty. X. 20. 1-9; Kaus. br. IV. 11; Ap. XXIII. 14. 1-7; Katy. XXIV. 7. 1-10; Asv. II. 14. 4-6; Sankh. III. 11. 11-16. 2 Cp. Arseyakalpa XI. 8. f-10. b; Nidanasutra X. 12-13; Laty. X. 20. 10-12 ; Ap. XXIII. 14. 8-9; Katy. XXIV. 4. 48-49; Asv. XII. 5. 1-6; §¤nkh. XIII. 23.

xxv. 14. 1.-xxv. 15. 3. 641 only the middle day (the visuvat) is twelve-versed at the middle day the samans of the serpents are applied 8. 1 samvatsari is an error of the press for samvatsaro. 2 The reason of 'ten' is apparent it is a pun on dasa 'bite '. 3 The atiratras are with sodasin; the agnistomas are alternately of different arrangement (to avoid sameness!), as is seen from Arseyakalpa XI. 8. e and XI. 9. a; the second half of the year consists of the same agnistomas, but now reversed: Ars. k. XI. 9. a and XI. 8. e; the sixth and the twelfth month comprise 29 days, so that, together with the two atiratras, this makes up 360 days (the visuvat-day, as usually, not being reckoned).-The fact that in § 3 are mentioned the Abhigara and the Upagara, who appear only at the mahavrata (see V. 5. 13), makes a difficulty for the Sutrakara, as there is no mahavrata in this sattra. They argue that, as the author of the Arseyakalpa likewise prescribes no mahavrata, the conclusion is that these two officials must appear at the last day but one, the usual day for the mahavrata. Sankhayana prescribes instead of the visuvat-day the mahavrata. In the text of our Brahmana, the mention of these two officials need not point to a mahavrata, for it is possible that the list was given as completely as possible.- The ten samans of the serpents are registered in the aranyegeyagana II. a. 1-10 (see SV. ed. Calcutta, Vol. II, page 417-421), of these ten the first three are intended. 2. Through this (rite), the serpents gained a firm support in these worlds. They who undertake it get a firm support in these worlds. 3. Jarvara (was at this sattra) the Grhapati; Dhrtarastra, the son of Iravat, was the Brahman; Prthusravas, the son of Duresravas, was the Udgatr; Glava and Ajagava were the Prastotr and Pratihartr; Datta, the son of Tapas, was the Hotr; Sitiprstha was the Maitra varuna; Taksaka, the son of Visala, was the Brahmanacchamsin; Sikha and Anusikha were the Nestr and the Potr; Aruna, the son of Ata, was the Acchavaka; Timirgha, the son of Duresrut, was the Agnidh; the two sons of Kutasta, Arimejaya and Janamejaya, were the two Adhvaryus; Arbuda was the Gravastut; Ajira was the Subrahmanya; Cakra and Pisanga were the two Unnetrs; Sanda and Kusanda were the Praiser and the Reviler ¹. 1 This remarkable list of officials, of which some are known as belonging to the Nagas, is found twice in another source, viz., in Baudh. ars. XVII. 18 and in Baudh. grhs. III, adhyaya 10. In Baudhayana, the last two are missing, but, as Sadasya, is mentioned Upariti Tarksya, and, as Dhruvagopa, Pasuka (Pasuga). So much is certain, that in this sarpasattra, this sattra performed by the serpents, we have to see the prototype of the sarpasattra (the sattra, where the sarpas are sacrificed) of Janamejaya in the Mahabharata. According to Baudh., they were the kings and princes of the sarpas who at Khandavaprastha, in human form, performed 41

this sattra, desirous of obtaining poison. 'Because it consists of ten-and ten (dasa) (-versed-lauds), therefore, the serpents are biting' (dameuka). 4. Through this (rite), the serpents vanquished death. They who perform it vanquish death. Therefore, they (the serpents), having left aside their old hide, creep further, for they had vanquished death. The Adityas are the serpents. They who undertake this (rite), to their share falls the shining out, as it were, of the Adityas. XXV. 16. (Three-years-sacrificial session.)1 ' 1. The first year is the course' (the year's sattra) of the cows 1 the second, is the 'course' of the Adityas 2; the third, is the 'course' of the Angirases 8. 1 As described in Chapters IV and V. 2 Cp. XXV. I. 8 Cp. XXV. 2. 2. By this (rite), the cows obtained procreation (and) plurality. They who undertake it obtain procreation (and) plurality. By this (rite), the Adityas got a firm support in these worlds. They who undertake it get a firm support in these worlds. By this (rite), the Angirases went to the world of heaven. They who undertake it go to the world of heaven. 3. Para, the son of Ahnara, Trasadasyu, the son of Purukutsa, Vitahavya, the son of Srayas, (and) Kaksivat, the son of Usij, these, being desirous of (obtaining) progeny, undertook this course' of sattras. They prospered in getting each a thousand sons. In the same manner, they who undertake this (rite) prosper in getting each a thousand sons. XXV. 17. (Thousand-years-sattra of Praja pati.) 2 , 1. An over-night-rite; a thousand nine-versed years (and) an over-night-rite. (This is) the thousand-years-sacrificial session of Prajapati. 1 Cp. Arseyakalpa XI. 10. o; Nidanasutra X. 13; Laty. X. 20. 13-17; Ap. XXIII. 14. 10-11 ; Katy. XXIV. 5. 12-14; Asv. XII. 5. 6-7. 2 Cp. Arseyakalpa X. 10. d ; Nidanasutra X. 13; Laty. X. 20. 18; Ap. XXIII. 14. 12-13; Sankh. XIII. 29. 22.

XXV. 15. 4.-xxv. 18. 4. 643 2. Through this (rite) Prajapati came into (the state of) setting in motion the whole (universe). They who undertake it come into (the state of) setting in motion the whole (universe) ¹. 1 Cp. note 1 on XXIV. 15. 3. This (rite) was undertaken by Prajapati as he was stupefied by old age; by it he repelled old age. They who undertake it repel old age. 4. This is the thousand-years(-sattra) of Prajapati. Through it, Prajapati prospered in all ways In all ways prosper they who undertake it. XXV. 18. (Thousand-years-rite of the Visvasrjs.)¹ 1. Five times fifty nine-versed years; five times fifty fifteenversed years; five times fifty seventeen-versed years; five times fifty twenty-one-versed years. (This is) the thousand-years-rite of the Visvasrjs. 2. By means of this (rite), the Visvasrjs created (asrjata,) this whole (visva) (universe). Because they had created this whole (universe), they are called Visvasrj. 3. After those who undertake this (rite), the whole (universe) comes into existence ¹. 1 This means, according to Sayana, that they become Lords of the whole (world). 4. Tapas (ascetism) was the Grhapati; Brahman (the holy word) was the Brahman (-priest); Ira was the mistress of the house; Nektar was the Udgatr; Bhuta (the past) was the Prastotr; Bhavisyat (the future) was the Pratihartr; the seasons were the additional chanters (i.e., they who accompany the chant of the Udgatr proper); the Artavas (sections of the year) were the Sadasyas. Truth was the Hotr Right was the Maitra varuna; Might was the Brahmanacchamsin; Splendour and Honour were the Nestr and the Potr; Glory was 1 Cp. Arseyakalpa XI. 10. e; Nidanasutra X. 13; TBr. III. 12. 9. 3-8; Ap. XXIII. 14. 14-17; Katy. XXIV. 5. 24; Baudh. XVII. 19; Adv. XII. 5. 19; Sankh. XIII. 28. 8.

644 THE BRAHMANA OF TWENTY five chapters. the Acchavaka; Fire even was the Agnidh Bhaga (fortune) was the Gravastut; Food was the Unnetr; Voice was the Subrahmanya; Exhalation was the Adhvaryu; Inhalation was the Pratiprasthatr; Command was the Cutter 1 (of the victim); Vigour was the Dhruvagopa 2; Hope was the Havisyesin 3; Night and Day were the two carriers of fuel 4; Death was the Slaughterer.-These undertook the initiation (diksa). 1 There must be some difference between visastr and samitr. 2 Read: dhruvagopa asa °. 3 Reading and meaning uncertain; the Leyden ms. has havisyesy °, the printed text havisyesy° (he who procures the havieya, the substance fit for offering). 4 Read: ° ratrav idhmavahau.-This list differs in some respects from the one given in TBr. and Baudh. 5. About this, there is this verse: 'The Visvasrs were the first to perform a sacrificial session, as they sacrificed during a thousand years the (soma) that was pressed out. Therefrom was born the Guard of the Universe, the golden Bird, whose name was Brahman'¹. 1 The same verse with prathamah (not prathame) is found in TBr. and Ap., and, with more variants, in Baudh. 6. They who practise this (rite) attain to identity of world with Brahman, to equality with him, to unity with him. 7. This is the thousand-years (sacrificial session) of the Visvasrjs. Through it, the Visvasrfs prospered in all respects. They who undertake it prosper in all respects ¹. 1 Read; etena vai visvasrjah sarvam rddhim ardhnuvant, sarvam rddhim rdhnuvanti, etc.