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Brāhmaṇa for it has been set forth already. The hymn is

Who alone of mortals deserves oblation. He recites it by Pādas. Taking out the second verse of it, he puts in as second (verse) the second (verse) of the hymn,« All my other friends have come.' Thus he interweaves the two sides to prevent them separating. Therefore he performs all actions by (the use of) both sides. (4.)

Then he recites the hand (verses). They indeed are three. These are the joints of his hand. These he unites by those. The first is in an excessive metre. This is the thumb. So the thumb approaches all the fingers. The right side has the Rathantara, the left the Bșhat, and the Brāhmaṇa for it has been set forth. These two sides, with Brhat and Rathantara, are of twenty-four parts. Twenty-four are the half-months of the year, so that the year is made up. (5.)

Then he recites the Caturuttara (verses). They are the spine. They are twenty-one verses. Twenty-one indeed are the joints of the spine. These he unites by those. They make up seven Trcas. Seven indeed are the metres, so that all the metres are made up. They have the word 'hymn.' That is the symbol of this day. (6.)

Then he recites the (sets of) eighty verses. He recites them in correspondence with the Stotra verses, Gāyatri (corresponding to) Gāyatra, Uşņih and Bșhati (sets) to Bịhad and Rathantara. The Gāyatri (set) is the right side, the Uşộih the left, the Bịhati the middle. In the middle indeed of the body is food deposited. Between the two Trișțubhs there is a Trișțubh in a Nivid. They belong to Viśvāmitra, are corresponding, and have the word 'hymn. For Viśvāmitra was the seer of that (hymn). The strophes contain the word 'great,' and they have the word ' magnify.'6 It (the hymn) has the word magnified'

5;

| RV., vi, 22. See Kauşītaki Brāhmaṇa, xxv, 6. 2 RV., x, 28.

3 Hoernle, Osteology, p. 36. * Possibly this means, as in Śatapatha Brāhmaṇa, xii, 2, 4, 12 (Hoernle, Osteology, p. 106), the twenty transverse processes of the abdominal portion of the spine (udara), but the word is anūka and the number there is thirty-two, the spine itself in either case making the odd figure.

5 RV., iii, 31, 9 and 11; Śrauta Sūtra, xviii, 9, 4-7.

6 Read vrdhavatyaḥ, etc., not vrddha". For Viśvāmitra, cf. Kausītaki Brāhmana, xxviii, 2.

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and the word 'great.' It has the word 'great,' for this day is described as great.' (7.)

• Great Indra, who by might,' and 'is magnified by Vatsa's lauds': with this verse 1 he commences the Gāyatri (set of) eighty (verses). It (the verse) contains both the words 'great' and 'magnify.' It (the litany) has the words 'great' and 'magnified.' It has the word 'great,' for this day is described as 'great.' (8.)

What joys thou didst bring, Indra,' and his praises magnify, great one': with this verse ? he begins the BỊhati (set of) eighty (verses). It (the verse) contains both the words 'great' and 'magnify.' It (the hymn) has the words 'great' and 'magnify.' It has the word 'great,' for this day is described as 'great.'

great.' 'May this delightful (Soma) for thee' and ·Hither, with thy bay steeds, Indra,' are the two hymns.3 (The reason) why he recites them at the end is that he may commence the Uşņih (set of eighty verses (after concluding) with perfect Bịhatīs. (9.)

‘Indra in the poured libations,' and 'He gains the power that magnifies; for he is great’: with this verse 4 he begins the Uşņih (set of) eighty verses. It (the verse) contains both the words 'great' and 'magnify.' It (the hymn) has the words 'great' and 'magnify.' It has the word 'great,' for this day is described as 'great.' These sets of eighty (verses) recited together make up 720.5 720 indeed are the days and nights of the year. Thus by these (sets of) eighty he obtains the days and nights of the year. Some make into Usņihs the Gāyatrīs by means of the ends of the Sāmans; others, again, add (to make the Uşņihs) (sets of) four syllables. From the Bșhati (set of) eighty (verses) he takes out eighty (sets of) four syllables; from the Kakubh Pragāthas twenty-four (sets of) four syllables ; these 104 sets of four syllables he inserts in the

1 RV., viii, 6,,1. For sections 6–17, cf. notes on Aitareya Aranyaka, i, 4, 3; v, 2, 3-5 ; Sāňkhāyana þrauta Sūtra, xviii, 7-21. 2 RV., viii, 97, 1. 3 RV., iii, 44 ; 45. 4 RV., viii, 13, 1.

5 For this, see Aitareya Aranyaka, p. 36, and notes on v, 2, 3–5: Eggeling, S.B.E., xli, 111 seq.

104 Gāyatrīs. So the Gāyatrīs are turned into Uşņihs. But one need not be concerned with this. The (result) is here brought about. 'Sing to Indra the Sāman': (the reason) why he recites this 2 last is that he may commence the raśa (hymn), (after concluding) with perfect Uşņihs. (10.)

Then he recites the raśa (hymn 3). The belly is the vaša hymn. With it, when made ready, whatever is outside it would come into immediate proximity. Thus it matures what is within the belly. Therefore many deities and many metres are recited in the vaša (hymn). Therefore much variegated food is deposited in the belly. Then (he recites) the two halfverses 4 which were taken out. Then (he recites) the sūdadohas (verse). It is then left out (afterwards). Here it has been recited twenty-four times. (11.)

Then he recites the Dvipadās. Metre indeed is a support, so that the Dvipadās serve as a support. (12.)

Then he recites the hymn to Indra and Agni, reciting it as in Gāyatrī. Indra and Agni are supports, so that support is obtained. (13.)

Then he recites the Āvapana. The Āvapana is a support, so that support is obtained. Then these go on again straight forward. (14.)

Then he recites the Anustubh text. Speech indeed is this day; speech the Anustubh. So in speech he places speech. 'Ye have gone to the sky, ye have gone to the sky': with this hymn 6 he approaches the gods. The Trca "He, of old, inspiring sages,'has the word “hymn,' and by reason of it is

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' i.e. the precise method of the transformation.

RV., viii, 98, 1; cf. ii, 9. The hymns are Uşnih and Brhati respectively. Samsiddha is a metaphor from cooking, like samskrta.

RV., viii, 46. See Pischel, Vedische Studien, i, 7 sq. ; Aitareya Āranyaka, i, 5,,1 ; Eggeling, S.B.E., xli, 112, n. 2.

ii, 1; cf. Satapatha Brāhmaṇa, viii, 6, 2, 4, and for the Aindrāgna Sūkta (RV., viii, 40), Eggeling, 1.c., p. 113, n. 1.

• i.e. insertion, which explains the last words. Cf. Aitareya Aranyaka, i, 5, 2; Satapatha Brāhmaṇa, viii, 6, 2, 3; Sānkhāyana Srauta Sūtra, xviii, 17.

The Bodleian MS. reads jaya for yaya. The reference is clearly to RV., viii, 34, 1d_15d.

The Bodleian MS. reads, correctly, pratnatha and kavivrdha ; see RV., viii, 63, 4.

perfect. The last verse is in Gāyatrī, and by reason of it it is perfect. In 1 Thou art the great ruler here' there is the word 'great,' for this day is described as 'great.' (15.)

Then he recites the hundred Trişțubhs. The Trișțubh is Indra's metre; so he perfects him with his own metre. The Hiraṇyastūpa? hymn and the Yātaūtiya 3 hymn correspond to the Brhat and Rathantara. For the Brhat and Rathantara are put in front. The Sajaniya hymn and (the hymn 5) 'Priests, bear to Indra the Soma' make up twenty-seven verses. Twenty-seven are the Nakșatras; thus he obtains the majesty of the Nakșatras. He should recite (a hymn) of Viśvāmitra, for Viśvāmitra beheld it. He should recite (a hymn) of Vāmadeva, for that is pleasant 6 to the gods. He should recite (a hymn) of Vasiştha, for that is best for the gods. Then before the Udubrahmiya? (hymn) he recites (the verses) with interwoven Pādas. All desires, indeed, are within this hymn. Just as having shut cattle in a pen one puts a bar and a pin 8 (to keep them in), so by these intertwined verses he grasps all desires on either side and places them in the body. Again, of the Udubrahmiya hymn the last (verse) has the word 'hymn.' That is the symbol of this day. He concludes by repeating this (verse) thrice. Having concluded he mutters the Ukthavīrya. The one-day form comes first; the one-day is a support, so that support is obtained. The Mahāvrata form comes next. Ino Thou art great' there is the word 'great,' for this day is described as 'great.' (16.)

Reckoning in the sùdadohas verse, recited once, which has to be supplied throughout the litany, but without the silent recitation, there are a thousand Brhatis. In this thousand

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| RV., x, 152, 1. Also quoted in xii, 7 fin. ; see Sūtra, xviii, 18. 2 RV., i, 32; Aįtareya Brāhmaṇa, iii, 24. 3 RV., vi, 25 ; Sāňkhāyana Srauta Sūtra, xviii, 19, 3. 4 RV., ii, 12. 5 RV., ii, 14, 1. The next hymns referred to are iii, 43; iv, 16 ; vii, 24.

Vāmadeva's own allusion to his name ; cf. Aitareya Aranyaka, ii, 2, 1. ? RV., vii, 23 ; Śāňkhāyana Srauta Sūtra, xviii, 19, 10; 20, 6. _For the interweaving, cf. note on Aitareya Aranyaka, i, 5, 2 ; v, 3, 1; Eggeling, S.B.E., xli, 113, n. 1; Roth, 2.D.M.G., xxxvii, 106.

8 Argaleșike must have this sense or something like it. Add. to dict. 9 i.e. in the Mahāvrata form, Sānkhāyana Srauta Sūtra, xviii, 20, 8. Cf. note on Aitareya Āranyaka, v, 3, 1.

Bphatis there are thirty-six thousand syllables. So many are the days of a hundred years; thus he obtains the days of a hundred years. Some say (the thousand) is composed of Anustubhs. Speech indeed is that day, speech the Anușțubh, speech all beings; again, speech is this all, so they say. But it is fixed that it is composed of Bșhatīs. For he that gives heat here is connected with the Brhati; so he perfects him with his own metre. Three times he calls (to the Adhvaryu). Three indeed are these worlds ; so he obtains these worlds. The Yājyā verse is taken from the one-day (rite). The one-day (rite) is a support, so that support is obtained. They loosen the swing, before the secondary vaşat? cry is made. He descends towards the east (to meet) him who bears the Graha as he advances. He thrusts away to the west the plank of the swing. Touching the Graha, he mutters, “This victory I have won, let me be associated with it, lest I sever myself from this victory.' The Atigrāhya is for Viśvakarman. Prajāpati's indeed is this day, Prajāpati is Viśvakarman ; thus he perfects him with his own symbol.

This day Indra proclaimed to Angiras, Angiras to Dīrghatamas. Therefore did Dirghatamas live ten lives of man. This, too, the Rşi has recorded, Dirghatamas, son of Mamatā, in the words 3 . In the tenth stage of eld. If a man desire life, this is the Sastra to use, so said Kausitaki. So he who knows thus and recites (the litany of) this day, lives all his life in this world and obtains immortality and imperishableness in the world of heaven. (17.)

We choose that of Savitr’ is the strophe of the Vaiśvadeva

1 Read with the Berlin and Bodleian MSS. : tūvanti śatasamvatsarasyāhāni bhavanti tac chatasamvatsarasyāhāny ūpnoti.

2 For this and the following, cf. Hillebrandt, “Yedische Opfer, und Zauber, p. 102 ; note on Aitareya Aranyaka, i, 2, 4; Sānkbāyana Srauta Sūtra, xviii, 21 ; I read, of course, prājaişam.

3 RV., i, 158, 6, which presumably really means 'in the tenth decade.'

4 Repeatedly referred to in the Kauşītaki Brāhmaṇa, and again in iv, 1; 7; xv (Kahola). The word is a mere patronymic, and we must probably distinguish two members at least of the family, Viśvajit and Kahola, the latter being perhaps the Kauşītaki par excellence.

• This section contains the hymns for the two Śastras of the evening Șoma-pressing., See RV., v, 82, 1-3; note on Aitareya Āranyaka, i, 5, 3; Sankhāyana Srauta Sūtra, xviii, 22 and 23.

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