overcame the stratagems of his royal enemy by means of the superiority of his own stratagems.

(5) The great work achieved by Bharata, neither the forefathers achieved it, nor will future generations achieve it, (for it is as impossible to do it) as any mortal, belonging to the five divisions of mankind,10 can touch with his hands the sky.

The Rishi Brihad Uktha communicated this great inauguration ceremony to Durmukha, the Pañchâla. Thence Durmukha, who was no king, being possess→ ed of this knowledge, went conquering everywhere over the whole earth up to its ends, and sacrificed the sacrificial horse.

The son of Satyaharya of the Vasishtha Gotra, communicated this ceremony to Atyarâti, the son of Janantapaya. Thence Atyarâti who was no king, being possessed of such a knowledge, went conquering everywhere over the whole earth up to its ends, and sacrificed the sacrificial horse.

The son of Satyahavya, of the Vasishtha Gotra, then told (the king), "Thou hast (now) conquered the whole earth up to the shore of the sea; let me obtain now greatness (as reward for my services)." Atyarâti answered, "When, O Brahmana, I shall have conquered the Uttara Kurus," then thou shalt be king of the earth, and I will be thy general." The son of Satyahavya said, "This is the land of the gods, no mortal can conquer it. Thou hast cheated me; therefore I take all this (from thee)." Atyarâti after having been thus deprived of his powers, and majesty, was slain by the victorious king Sushmiņa,

10 Pancha mânavâḥ. Sây. explains the four castes with the Nishâdas as the fifth. But I am rather inclined to take the word in the sense of panchakrishți. or panchakshiti, i. e. five tribes frequently mentioned in the Samhitâ. It then denotes the whole human race, including the superior beings. See page 214.

11 In the north of the Himalaya. Sáy.

the son of S'ibya. Thence a Kshattriya should not cheat a Brahman who has this knowledge and performed this (inauguration) ceremony, unless he wishes to be turned out of his dominions, and to lose his life.

FIFTH CHAPTER.

The

(On the office of the Purohita, or house-priest. brahmanaḥ parimara, i. e. dying around the Brahma.)

24.

(The necessity for a King to appoint a house-priest, In what way the King keeps the sacred fires. How to appease the five destructive powers of Agni).

Now about the office of a Purohita (house-priest). The gods do not eat the food offered by a king who has no house-priest (Purohita). Thence the king even when (not) intending to bring a sacrifice, should appoint a Brahman to the office of house-priest.

The king who (wishes) that the gods might eat his food, has, after having appointed a Purohita, however, the use of the (sacred) fires (without having actually established them) which lead to heaven; for the Purohita is his Ahavanîya fire, his wife the Gârhapatya, and his son the Dakshina fire. When he does (anything) for the Purohita, then he sacrifices in the Ahavanîya fire (for the Purohita represents this fire). When he does (anything) for his wife, then he verily sacrifices in the Gârhapatya fire. When he does (anything) for his son, then he verily sacrifices in the Dakshina fire. These fires (which are led by the Purohita) which are thus freed from their destructive power, (for the Kshattriya, i. e.

1

1 Literally, the bodies of which are appeased.

2

they do not burn him) carry, pleased by the wish for sacrificing, the Kshattriya to the heaven-world, and (make him obtain) the royal dignity, bravery, a kingdom, and subjects to rule over. But if the Kshattriya has no wish for sacrificing (by not appointing a Purohita), then the fires get displeased with him, and being not freed from their destructive power, throw him out of the heaven-world, (and deprive him) of the royal dignity, bravery, his kingdom, and subjects over whom he rules.

3

This Agni Vais'vanara, which is the Purohita, is possessed of five destructive powers; one of them is in his speech, one in his feet, one in his skin, one in his heart, and one in the organ of generation. With these (five) powers which are burning and blazing, he (Agni) attacks the king.

4

By saying, "Where, O master, hast thou been residing (for so long a time)? Servants, bring (kus ́a) grass for him," the king propitiates the destructive power which is in Agni's speech. When they bring water for washing the feet, then the king propitiates the destructive power which is in Agni's feet. When they adorn him, then he propitiates by it the destructive power which is in Agni's skin. When they satiate him (with food), then the king propitiates the destructive power which is in Agni's heart. When Agni lives unrestrained (at case) in the king's premises, then he propitiates the destructive power which is in Agni's organ of generation. Agni, then, if all the destructive powers which are in his body have been propitiated, and he is pleased by the king's wish

2 The king manifests his wish by appointing a Purohita.

3 They are called meni. Sây. explains paropadravakârinî krodharûpâ s'aktir.

Agni, or his representative, the Purohita, is here treated as a guest.

for sacrificing, conveys him to the heaven-worlds and (grants him) royal dignity, bravery, a kingdom, and subjects over whom he might rule. But should the king not do so, he will be deprived of all these gifts.

25.

(Agni protects the King who appoints a house-priest.)

This Agni Vais' vânara, who is the Purohita, is possessed of five destructive powers. With them he surrounds the king (for his defence), just as the sea surrounds the earth. The empire of such a ruler (ârya) will be safe.. Neither will he die before the expiration of the full life term (100 years); but live up to his old age, and enjoy the full term apportioned for his life. Nor will he die again (for he is free from being born again as a mortal), if he has a Brahmana who possesses such a knowledge as his Purohita, and guardian of his empire; for he obtains by means (of his own) royal dignity that (for another, his son), and by means of his bravery that (of another). The subjects of such a king obey him unanimously and undivided.

26.

(The importance of the office of a Purohita proved from three verses of a Vedic hymn.)

To this power of the Purohita a Rishi alludes in the following verses: sa id râjâ pratijanyâni, &c. (4, 50, 7) i. e. the king defeated by his prowess and bravery all his adversaries. By janyáni are enemies and adversaries to be understood; he conquers them by means of his prowess and bravery. (The other half of this verse is as follows) Brihaspatim yah subhritam bibharti, i. e. "who (the king) supports Brihaspati who is well to be supported." For Brihaspati is the

Purohita of the gods and him follow the Purohitas of the human kings. The words "who supports Brihaspati who is well to be supported," therefore mean, who (what king) supports the Purohita who is well to be supported. By the words (the last quarter of the verse above mentioned) valgûyati vandate pûrvabhajam, i.e. he honours and salutes him who has the precedence of enjoyment (i e. the Purohita), he recommends his (the Purohita's) distinction.

(In the first half of the following verse), sa ît kshetti sudhita okasi sve (4, 50, 8), the idea is expressed, that he (the Purohita) lives in his own premises; the word okas means griha, i.e. house, and the word sudhita is the same as suhita, i. e. well-disposed, pleased. (The second half of the verse) tasmâ ilâ pinvate vis vadáním, i.e. food grows for him (the king who keeps a Purohita) at all times. Ila here means anna, i.e. food; such one (such a king) is always possessed of essential juice (for keeping the life again); his subjects bow before him. The subjects (the tribes) form kingdoms; kingdoms by themselves bow before such a king who is preceded (púrva eti) by a Brahma. Thus one calls him (such a Brâhmaṇa) a Purohita.

(The first quarter of the third verse 4, 50, 9 is as follows) apratito jayati sam dhanâni, i.e. he (such a king) conquers realms without being opposed by enemies. By dhanâni kingdoms are to be understood; he conquers them without meeting any opposition. (The second quarter of the verse is as follows), prati janyâni uta ya sajanya. By janyâni are enemies and adversaries to be understood; he conquers them without meeting any opposition. (In the third quarter) avasyave yo varivaḥ karoti, there is said, "who (what king) not being possessed of any wealth renders service (varivaḥ) to a very indigent (Purohita)." (In the last quarter of the verse) brahmane raja tam avanti devâh, i. e. "if the king is