the Virâg metre, (they become) the perfection which belongs to that day (the mahâvrata). Then they also become Anushtubh1, for the offerings of âgya (ghee) dwell in Anush/ubhs 2.

THIRD KHANDA3.

1. Some say: 'Let him take a Gâyatri hymn for the Pra-uga. Verily, Gâyatri is brightness and glory of countenance, and thus the sacrificer becomes bright and glorious.'

2. Others say: 'Let him take a Ushnih hymn for the Pra-uga. Verily, Ushnih is life, and thus the sacrificer has a long life.'

Others say: 'Let him take an Anushtubh hymn

verses. Therefore the eighteen Virâg verses remain what they are, only that the first is repeated three times, so that we have twenty Virâg verses. The seven Trish/ubhs, by repeating the last three times, become nine. We then take eight syllables away from each verse, thus changing them into nine Brihatî verses. nine times eight syllables, which were taken off, give us seventytwo syllables, and as each Brihatî consists of thirty-six syllables, two Brihatîs.

The

1 The change of the first verse, which is a Virâg of thirty-three syllables, into an Anushubh is produced by a still easier process. The first Virâg consists here of thirty-three syllables, the Anush/ubh should have thirty-two. But one or two syllables more or less does not destroy a metre, according to the views of native metricians. The Virâg itself, for instance, should have thirty syllables, and here has thirty-three. Therefore if changed into an Anush/ubh, it simply has one syllable over, which is of no consequence. Comm.

2 Cf. Ait. Âr. I, 1, 1, 4.

Thus far the hymn which has to be recited by the Hotri priest, after the eating of the ritugrahas, has been considered. What follows next is the so-called Pra-uga hymn, consisting of seven trikas, which the Hotri has to recite after the Visvedevagraha. Different Sâkhâs recommend hymns of different metres, our Sâkhâ fixes on the Gâyatrî.

for the Pra-uga. Verily, Anushubh is valour, and it serves for obtaining valour.'

Others say: 'Let him take a Brihati hymn for the Pra-uga. Verily, Brihat is fortune, and thus the sacrificer becomes fortunate.'

Others say: 'Let him take a Pankti hymn for the Pra-uga. Verily, Pankti is food, and thus the sacrificer becomes rich in food.'

Others say:

'Let him take a Trish/ubh hymn for the Pra-uga. Verily, Trishtubh is strength, and thus the sacrificer becomes strong.'

Others say: 'Let him take a Gagatî hymn for the Pra-uga. Verily, cattle is Gagati-like, and thus the sacrificer becomes rich in cattle.'

3. But we say: 'Let him take a Gâyatri hymn only. Verily, Gâyatrî is Brahman, and that day (the mahâvrata) is (for the attainment of) Brahman. Thus he obtains Brahman by means of Brahman.

4. And it must be a Gâyatri hymn by Madhukkhandas,

5. For Madhukkhandas is called Madhukkhandas, because he wishes (khandati) for honey (madhu) for the Rishis.

6. Now food verily is honey, all is honey, all desires are honey, and thus if he recites the hymn. of Madhukkhandas, it serves for the attainment of all desires.

7. He who knows this, obtains all desires.'

This (Gâyatri pra-uga), according to the one-day (ekâha) ceremonial', is perfect in form2. On that day (the mahâvrata) much is done now and then which

2

1 It is copied from the Visvagit, and that from the Agnish/oma. Nothing is wanting for its performance, if one only follows the rules given in the Agnish/oma.

has to be hidden 1, and has to be atoned for (by recitation of hymns). Atonement (sânti) is rest, the one-day sacrifice. Therefore at the end of the year (on the last day but one of the sacrifice that lasts a whole year) the sacrificers rest on this atonement as their rest.

8. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.

FOURTH KHANDA2.

1. Rv. I, 2, 1-3. Vâyav â yâhi darsateme somâ aram kritâh, 'Approach, O Vâyu, conspicuous, these Somas have been made ready.' Because the word ready occurs in these verses, therefore is this day (of the sacrifice) ready (and auspicious) for the sacrificer and for the gods.

2. Yes, this day is ready (and auspicious) to him who knows this, or for whom a Hotri priest who knows this, recites.

3. Rv. I, 2, 4-6. Indravâyû ime sutâ, â yâtam upa nishkritam, 'Indra and Vâyu, these Somas are prepared, come hither towards what has been prepared.' By nishkrita, prepared, he means what has been well prepared (samskrita).

4. Indra and Vâyu go to what has been prepared by him who knows this, or for whom a Hotri priest who knows this, recites.

1 Dâsînritya-bahubhûtamaithuna-brahmakâripumskalîsampravâdâdikam. See Rajendralal Mitra, Introduction to his edition of the Aitareya-âranyaka, p. 25. It might be better to join ekâhah with sântyâm, but even then the argumentation is not quite clear.

2 Next follows a list of the verses which form the seven trikas (groups of three verses) of the Pra-uga hymn, with occasional remarks on certain words.

5. Rv. I, 2, 7. Mitram huve pûtadaksham, dhiyam ghritâkim sâdhantâ, 'I call Mitra of holy strength; (he and Varuna) they fulfil the prayer accompanied with clarified butter.' Verily, speech is the prayer accompanied with clarified butter.

6. Speech is given to him who knows this, or for whom a Hotri priest who knows this, recites.

7. Rv. I, 3, I. Asvinâ yagvarîr ishah, ‘O Asvinau, (eat) the sacrificial offerings.' Verily, the sacrificial offerings are food, and this serves for the acquirement of food.

8. Rv. I, 3, 3. Â yâtam rudravartani, 'Come hither, ye Rudravartanî.'

9. The Asvinau go to the sacrifice of him who knows this, or for whom a Hotri priest who knows this, recites.

10. Rv. I, 3, 4-6. Indrâ yâhi kitrabhâno, indrâ yâhi dhiyeshitah, indrâ yâhi tûtugâna, 'Come hither, Indra, of bright splendour, Come hither, Indra, called by prayer, Come hither, Indra, quickly!' Thus he recites, Come hither, come hither!

II. Indra comes to the sacrifice of him who knows this, or for whom a Hotri priest who knows this, recites.

12. Rv. I, 3, 7. Omâsas karshanidhrito visve devâsa â gata, 'Visve Devas, protectors, supporters of men, come hither!'

13. Verily, the Visve Devas come to the call of him who knows this, or for whom a Hotri priest who knows this, recites.

14. Rv. I, 3, 7. Dâsvâmso dâsushah sutam, 'Come ye givers to the libation of the giver!' By dâsushah he means dadushah, i. e. to the libation of every one that gives.

15. The gods fulfil his wish, with whatever wish he recites this verse,

16. (The wish of him) who knows this, or for whom a Hotri priest who knows this, recites.

17. Rv. I, 3, 10. Pâvakâ nah sarasvati yagñam vashtu dhiyâvasul, May the holy Sarasvati accept our sacrifice, rich in prayer!' Speech is meant by

'rich in prayer.'

18. Speech is given to him who knows this, or for whom a Hotri priest who knows this, recites.

19. And when he says, 'May she accept our sacrifice!' what he means is, 'May she carry off our sacrifice!'

20. If these verses are recited straight on, they are twenty-one. Man also consists of twenty-one. There are ten fingers on his hands, ten toes on his feet, and the trunk the twenty-first. He adorns that trunk, the twenty-first, by this hymn.

21. By repeating the first and the last verses thrice, they become twenty-five. The trunk is the twenty-fifth, and Pragâpati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn1.

Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five, yea, twenty-five.

1 Cf. I, 1, 2, 7; I, 3. 5, 7.