'N. N., wash thyself1!' (naming) the sacrificer's father; 'N. N., wash thyself!' (naming) his grandfather; N. N., wash thyself!' (naming) his greatgrandfather. Even as one would pour out (water for a guest) when he has taken his meal, so here.

24. He then pulls down the tuck 2 (of the sacrificer's garment) and performs obeisance. The tuck is sacred to the fathers (pitridevatyâ): therefore he performs obeisance to them after pulling down the tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance; for there are six seasons, and the fathers are the seasons: for this reason he performs obeisance six times. He mutters (Vâg. S. II, 32 g), 'Give us houses, O fathers!' for the fathers are the guardians (isate) of houses; and this is the prayer for blessing at this sacrificial performance. After the cakes have been put back (in the dish containing the remains of boiled rice) he (the sacrificer) smells at (the rice); this (smelling) being the sacrificer's share. The ointment, oil, or butter on the pindas, saying, '(Father), N. N., anoint thyself!' &c.; see Donner, Pindap., p. 25.

1 See paragraph 19.

2 Nivim udvrihya=paridhâniyasya vâsaso dasâ tâm udyrhya visramsya, Sâyana. According to Mahâdeva, he (who presents the pindas, viz. either the Adhvaryu or the sacrificer) has previously to put on a garment with a tuck (nîvimat paridhânam), i. e. with the dasâ, or unwoven edge of the upper garment, tucked up under the waistband. This he is to pull out. Kâtyâyana has the following rules: IV, 1, 15, Having made (them) wash themselves as before, and having loosened (visramsya) the tuck, he makes obeisance with 'adoration to your vigour, O fathers!' &c. (Vâg. S. II, 32 a-f). [According to the Comm., he adds the formula, 'Give us houses, O fathers! we will give to you of what is (ours).' Vâg. S. II, 32, 9.] 16, With 'Put on this your garment, O fathers!' (Vâg. S. II, 32 h), he throws three threads (pieces of

(stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand1.

THIRD BRAHMANA.

IV. THE ÂGRAYANESHTI OR OFFERING OF

FIRST-FRUITS.

This sacrifice is performed in spring and autumn-generally at new or full moon-at the commencement of the harvest. The oblations, which, as a rule, are prepared from new grain (viz. barley in spring, and rice in autumn), consist of—1. a sacrificial cake contained on twelve potsherds for Indra and Agni; 2. a karu (mess of boiled grains) for the Visve Devâh, prepared with water or milk; and 3. a cake on one potsherd for heaven and earth. Kâty. IV, 6 and comm. According to the Paddhati, the offering of first-fruits takes place after the new-moon offering, and before the full-moon offering. At the beginning of the harvest of Panicum Frumentaceum (syâmâka), in the rainy season or in autumn; and at that of bamboo

yarn), one on each cake. 17, Or, woollen fringe [or, wool or fringe (dasâ), according to others]. 18, Or, hairs of the sacrificer (pulled out from the chest near the heart), if he is advanced in years. 19, He pours [the water, left in the pitcher, on the cakes] with 'Ye (O waters) are a refreshing draught, ye, that bring sap, immortal ghee and milk and foaming mead: gladden my fathers!' (Vâg. S. II, 34) 20, [The Adhvaryu] having laid (the cakes on the dish) the sacrificer smells at them. 21, The firebrand and the once-cut stalks of grass (he throws) into the fire. 22, The wife, if desirous of a son, eats the middle cake with, 'Bestow offspring on me, O fathers, a boy crowned with lotuses; that there may be a man here!' (Vâg. S. II, 33.) [According to the comment, the other two cakes are thrown into the water or fire; or eaten by a priest.] For other variations, see Donner, Pindapitriyagña. The Kânva recension, on the whole, agrees with our text.

1 The Kânva text has as follows: 'Therefore he says, Give us houses, O fathers!' He then smells at the pot (ukhâ): that is the sacrificer's share. They again put down the cakes together (with the rice in the pot! samavadadhati). The once-severed (stalks of grass) they put on the fire. The firebrand he again shifts to (the fire; apy-argati).

in summer, offerings of first-fruits are also made to Soma in the form of a potful of boiled syâmâka or bamboo grains respectively.

I. Now Kahoda Kaushitaki spake, 'This sap (of the plants) truly belongs to those two, heaven and earth having offered of this sap to the gods, we will eat it.' 'That is why the offering of firstfruits is performed.'

2. And Yâgñavalkya also spake :-The gods and the Asuras, both of them sprung from Pragâpati, once contended for superiority. The Asuras then defiled, partly by magic, partly with poison, both kinds of plants-those on which men and beasts subsist-hoping that in this way they might overcome the gods. In consequence of this neither did men eat food, nor did beasts graze; and from want of food these creatures well-nigh perished'.

3. Now the gods heard as to how these creatures were perishing from want of food. They spake unto one another, 'Come, let us rid them2 of this!'-'By what means?'—' By means of the sacrifice.' By means of the sacrifice the gods then accomplished all that they wanted to accomplish3; and so did the Rishis.

4. They then said, 'To which of us shall this belong?' They did not agree (each of them exclaiming), 'Mine (it shall be)!' Not having come to an agreement, they said, 'Let us run a race for this (sacrifice): whichever of us beats (the others), his it shall be!' 'So be it!' they said, and they ran a race.

1 The Kânva text has: Tâ etâ ubhayyah pragâ anasanena not parâbabhuvuh.

2 Viz. the plants, according to the reading of the Kânva text: Hantâsâm oshadhinâm krityâm tvad visham tvad apahanîmeti. 3 The Kânva text reads kalpyam instead of kalpam.

5. Indra and Agni won, and hence that IndraAgni cake on twelve potsherds1; Indra and Agni having won a share in it. And where Indra and Agni were standing when they had won, thither all the gods followed them.

6. Now, Indra and Agni are the Kshatra (nobility), and all the gods (or, the All-gods) are the Vis (common Aryan people); and wherever the Kshatra conquers, there the Vis is allowed to share. Thus they (Indra and Agni) allowed the Visve Devâh (the All-gods) a share (in the offering); and hence that pap of boiled (rice or barley) grain (offered) to the All-gods.

7. 'Let him prepare it from old (grain),' say some; 'for Indra and Agni are the Kshatra (and he should therefore use old grain for the Vaisvadeva pap) lest he (the sacrificer) should exalt (the Vis) to the level of the Kshatra.' Nevertheless let both (the cake and karu) consist of new (grain); for (by the very fact that) the one is a cake and the other a pap, the nobility is not equalled (by the people): hence they should both consist of new (grain).

8. The All-gods spake, 'This sap (of the rice and barley plants) truly belongs to those two, heaven and earth let us, then, allow those two a share in it!' They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven

1 The MS. of the Kânva recension has: Tasmâd esha aindrâgno dasakapâlah purolâso bhavati. The commentary on Kâty. IV, 6, 1, on the other hand, makes it a cake on eleven potsherds.

2 Or, he may do so. Kâty. IV, 6, 7 leaves the option between new and old grain.

and earth1. This is why there is a cake on one potsherd (kapâla) for heaven and earth. Now this (earth) is, doubtless, the cup (depository, kapâla) of that (sap)2; and she indeed is one only: hence (the cake) consists of one potsherd.

9. An offence (is thereby committed) by him3; since, for whatever deity sacrificial food may be taken out, the Svishtakrit (Agni, the maker of good offering) is invariably allowed a share in it after (the respective deity). But that (cake) he offers entire, and he does not cut off a portion for the Svishtakrit : this is an offence, and consequently (that cake), when offered, turns upside down.

10. Hence they say, 'That (cake) contained on one potsherd has turned upside down: it will throw the kingdom into disorder.' No offence (is, however, committed) by him, for the Âhavaniya is the support of oblations; and if, after reaching the Âhavaniya, (the cake) were to turn upside down ten times, he need not heed it. And if others ask as to who would care to incur (the result of) such a combination (of errors), let him offer nothing but butter; for clarified butter is manifestly the sap of

1 This is a 'low-voiced' oblation, the invitatory and offering prayers thereat (with the exception of the concluding 'Vaushat' and 'Om') being pronounced in a low tone. See p. 171, note 1; P. 192, note 1.

2 The Kânva text has: 'The reason why it consists of one kapâla is that this earth is a kapâla, and that she is one only.'

The Kânva recension has as follows:-As to this they say, 'It should not be a one-cup cake, (because) therein a neglect is (involved).' Even so (idam nu): for whatever deity they take out sacrificial food, the Svishtakrit is invariably made to share in it after (the respective deity). That (cake) they offer whole: this is consequently a neglect. Moreover, it turns round (paryâbhavati). As to this they say, 'That (cake) has turned upside down,' &c.