Aitareya Brahmana 6.1-36

6.1

devā ha vai sarvacarau satraṃ niṣedus, te ha pāpmānaṃ nāpajaghnire.
tān hovācārbudaḥ Kādraveyaḥ sarpaṛṣir mantrakṛd:
ekā vai vo hotrākṛtā, tāṃ vo 'haṃ karavāṇy,
atha pāpmānam apahaniṣyadhva iti.
te ha tathety ūcus.
teṣāṃ ha sma sa madhyaṃdine-madhyaṃdina evopodāsarpan,
grāvṇo 'bhiṣṭauti
tasmān madhyaṃdinemadhyaṃdina eva grāvṇo 'bhiṣṭuvanti tadanukṛti
sa ha <sma> yenopodāsarpat,
tad dhāpy etarhy Arbudodāsarpaṇī nāma prapad asti
tān ha rājā madayāṃ cakāra, te hocur:
āśīviṣo vai no rājānam avekṣate,
hantāsyoṣṇīṣeṇākṣyāv apinahyāmeti. tatheti.
tasya hoṣṇīṣeṇakṣyāv apinehus,
tasmād uṣṇīṣam eva paryasya grāvṇo 'bhiṣṭuvanti tadanukṛti
tān ha rājā madayām eva cakāra, te hocuḥ:
svena vai no mantreṇa grāvṇo 'bhiṣṭautīti,
hantāsyānyābhir ṛgbhir mantram āpṛnacāmeti. tatheti.
tasya hānyābhir ṛgbhir mantram āpapṛcus, tato hainān na madayāṃ cakāra.
tad yad asyānyābhir ṛgbhir mantram āpṛñcanti, śāntyā eva
te ha pāpmānam apajaghnire.
teṣām anv apahatiṃ sarpāḥ pāpmānam apajaghnire,
ta ete 'pahatapāpmāno hitvā pūrvāṃ jīrṇāṃ tvacaṃ navayaiva prayanty
apa pāpmānaṃ hate ya evaṃ veda

vi. 1 (xxvi. 1). The gods performed a Sattra at Sarvacaru ; they could not smite away evil. To them said Arbuda Kādraveya, the serpent seer, the maker of spells, ‘One Hotṛ’s office has not been performed by you, that will I perform for you; then will you smite away evil. They said ‘Be it so’. At each midday he crept out for them; he praised the pressing stones; therefore at each midday they praise the pressing stones in imitation of him. The way by which he crept out is now called the creeping out of Arbuda. Them the king made drunk; they said ‘It is a poisonous snake that looks at our king; come, with a turban let us bind his eyes’. ‘Be it so’ (they said); with a turban they bound his eyes; therefore winding round a turban they praise the pressing stones in imitation of him. The king still made them drunk; they said ‘With his own spell he praises the pressing stones; come, let us mingle the spell with other verses.’ ‘Be it so’ (they said); with other verses they mingled his spell; then he did not make them drunk. In that they mingle his spell with other verses, verily (it serves) for expiation. They smote away evil; in accordance with their smiting away the serpents smote away evil; having smitten away evil they lay aside their old worn out skin and go on with a new one. He smites away evil who knows thus.

6.2

tad āhuḥ:
kiyatīibhir abhiṣṭuyād iti.
śatenety āhuḥ.
śatāyur vai puruṣaḥ śatavīryaḥ śatendriya,
āyuṣy evainaṃ tad vīrya indriye dadhāti
trayastriṃśatā vety āhus.
trayastriṃśato vai sa devānām pāpmano 'pāhaṃs,
trayastriṃśad vai tasya devā ity
aparimitābhir abhiṣṭuyād.
aparimito vai Prajāpatih.
Prajāpater vā eṣā hotrā yad grāvastotrīyā,
tasyāṃ sarve kāmā avarudhyante.
sa yad aparimitābhir abhiṣṭauti, sarveṣāṃ kāmānām avaruddhyai
sarvān kāmān avarunddhe ya evaṃ veda
tasmād aparimitābhir evābhiṣṭuyāt
tad āhuḥ:
katham abhiṣṭuyād ity.
akṣaraśā+ḥ \ caturakṣaraśā+ḥ \ pacchā+ḥ \ ardharcaśā+ḥ \ ṛkśā+ḥ iti \
tad yad ṛkśo na tad avakalpate,
'tha yat paccho no eva tad avakalpate,
'tha yad akṣaraśaś caturakṣaraśo vi tathā chandāṃsi
lupyeran bahūni tathākṣarāṇi hīyerann.
ardharcaśa evābhiṣṭuyāt, pratiṣṭhāyā eva
dvipratiṣṭho vai puruṣaś catuṣpādāḥ paśavo,
yajāmanam eva tad dvipratiṣṭhaṃ catuṣpātsu paśuṣu pratiṣṭhāpayati.
tasmād ardharcaśa evābhiṣṭuyāt
tad āhur:
yan madhyaṃdine-madhyaṃdina eva grāvṇo 'bhiṣṭauti,
katham asyetarayoḥ savanayor abhiṣṭutam bhavatīti.
yad eva gāyatrībhir abhiṣṭauti, gāyatraṃ vai prātaḥsavanaṃ,
tena prātaḥsavane;
'tha yaj jagatībhir abhiṣṭauti, jāgataṃ vai tṛtīyasavanaṃ,
tena tṛtīyasavana
evam u hāsya madhyaṃdine-madhyaṃdina eva grāvṇo 'bhiṣṭuvataḥ
sarveṣu savaneṣv abhiṣṭutam bhavati ya evaṃ veda
tad āhur:
yad adhvaryur evānyān ṛtvijaḥ sampreṣyāty,
atha kasmād eṣa etām asampreṣitaḥ pratipadyata iti.
mano vai grāvastotrīyasampreṣitaṃ vā idam manas,
tasmād eṣa etām asampreṣitaḥ pratipadyate

vi. 2 (xxvi. 2). They say ‘With how many verses should he praise?’

'With a hundred' they say; man has a hundred (years of) life, a hundred strengths, a hundred powers; verily thus he places him in life, in strength, in power. 'Or with thirty-three' they say; 'he smote away the evils of thirty-three gods; thirty-three were the gods for him.' With an unlimited number should he praise; Prajāpati is unlimited. The Hotṛ function of the Grāvastut is Prajāpati's; in it all desires are won. In that he praises with an unlimited number, (it serves) to win all desires. All desires he wins who knows thus. Therefore should he praise with an unlimited number only. They say 'How is he to praise?' 'By syllables?' 'By sets of four syllables?' 'By Padas?' 'By half-verses?' 'By verses?' By verses does not fit, nor again does by Padas fit; as to by syllables or sets of four syllables, the metres would be broken up so, many syllables would so be omitted. By half verses only should he praise, for support. Man has two supports, cattle four feet; verily thus he makes the sacrificer with two supports find support in four-footed cattle. Therefore should he praise by half verses only. They say 'Since it is at the midday only that he praises the pressing stones, how is the praising at the other pressings performed by him?' In that he praises with Gāyatrī verses, and the morning pressing is in Gāyatrī, thereby (is the praise accomplished) at the morning pressing; in that he praises with Jagatī verses, and the third pressing is in Jagatī, thereby at the third pressing. So by him who knows thus, although he praises the pressing stones only at the midday, is praising accomplished in all the pressings. They say 'Seeing that the Adhvaryu directs the other priests, then why does he undertake this without a direction?' The office of the Grāvastut is mind; mind requires no direction; therefore he undertakes this without a direction.

6.3

vāg vai subrahmaṇyā, tasyai somo rājā vatsah.
some rājani krīte subrahmaṇyām āhvayanti yathā dhenum upahvayet,
tena vatsena yajamānāya sarvān kāmān duhe
sarvān hāsmai kāmān vāg duhe ya evaṃ veda
tad āhuḥ:
kiṃ subrahmaṇyāyai subrahmaṇyātvam iti.
vāg eveti brūyād, vāg vai brahma ca subrahma ceti
tad āhur:
atha kasmād enam pumāṃsaṃ santaṃ strīm ivācakṣata iti.
vāg ghi subrahmaṇyeti brūyāt, teneti
tad āhur:
yad antarvedītara ṛtvija ārtvijyaṃ kurvanti bahirvedi subrahmaṇyā,
katham asyāntarvedy ārtvijyaṃ kṛtam bhavatīti.
veder vā utkaram utkiranti;
yad evotkare tiṣṭhann āhvayatīti brūyāt, teneti
tad āhur:
atha kasmād utkare tiṣṭhan subrahmaṇyām āhvayatīty.
ṛṣayo vai satram āsata.
teṣāṃ yo varṣiṣṭha āsīt tam abruvan:
subrahmaṇyām āhvaya, tvaṃ no nediṣṭhād devān hvayiṣyasīti.
varṣiṣṭham evainaṃ tat kurvanty, atho vedim eva tat sarvām prīṇāti
tad āhuḥ:
kasmād asmā ṛṣabhaṃ dakṣiṇām abhyājantīti.
vṛṣā vā ṛṣabho yoṣā subrahmaṇyā tan mithunaṃ,
tasya mithunasya prajātyā ity
upāṃśu pātnīvatasyāgnidhro yajati.
reto vai pātnīvata, upāṃśv iva vai retasaḥ siktir
nānuvaṣaṭkaroti.
saṃsthā vā eṣā yad anuvaṣaṭkāro:
ned retaḥ saṃsthāpayānīty.
asaṃsthitaṃ vai retasaḥ samṛddhaṃ.
tasmān nānuvaṣaṭkaroti
neṣṭur upastha āsīno bhakṣayati.
pantībhājanaṃ vai neṣṭāgniḥ patnīṣu reto dadhāti prajātyā,
Agninaiva tat patnīṣu reto dadhāti prajātyai
prajāyate prajayā paśubhir ya evaṃ veda
dakṣiṇā anu subrahmaṇyā saṃtiṣṭhate.
vāg vai subrahmaṇyānnaṃ dakṣiṇānnādya eva
tad vāci yajñam antataḥ pratiṣṭhāpayanti pratiṣṭhāpayanti

vi. 3 (xxvi. 1). The Subrahmaṇyā is speech; its calf is Soma the king; when Soma the king has been bought, they summon the Subrahmaṇyā, just as one summons a cow; with this as calf it milks all desires for the sacrificer. All desires speech milks for him who knows thus. They say 'Why has the Subrahmaṇyā its name?' 'It is speech', he should reply; 'speech is the holy power and the good holy power (su-brahma).' They say 'Why then do they call him that is male female as it were?' 'Because the Subrahmaṇyā is speech' he should reply, 'for that reason.' They say 'Seeing that the other priests perform their priestly functions within the altar, and the Subrahmaṇyā without the altar, how is his function performed within the altar?' 'From the altar they throw up the rubbish heap; in that standing on the heap he calls', he should reply, 'for that

reason.' They say 'Then why does he stand on the heap when calling the Subrahmaṇyā?' The seers performed a sacrificial session; to the tallest of them they said 'Do thou call the Subrahmaṇyā; from nearest wilt thou summon the gods.' Verily thus they make him the tallest; moreover thus he delights the whole of the altar. They say 'Why do they drive up a bull as the fee for him?' 'The bull is male, the Subrahmaṇyā female; that is a pair; for the propagation of this pair' (he should reply). Inaudibly the Agnīdh utters the offering verse for the cup for (Tvaṣṭṛ) with the wives; the cup for (Tvaṣṭṛ) with the wives is seed; seed is poured inaudibly as it were. He does not say the second vaṣaṭ (thinking) 'The second vaṣaṭ call is a completion; let me not bring seed to completion.' The incomplete state of seed is perfect; therefore he does not say the second vaṣaṭ. Seated on the lap of the Neṣṭṛ he partakes; the Neṣṭṛ represents the wife; Agni places seed in the wives for propagation; verily thus by Agni he places seed in the wives for propagation. He is propagated with offspring and cattle who knows thus. After the fees the Subrahmaṇyā is completed; the Subrahmaṇyā is speech; the fee is food; verily thus in proper food and speech at the end they establish the sacrifice.

6.4

devā vai yajñam atanvata, tāṃs tanvānān asurā abhyāyan:
yajñaveśasam eṣāṃ kariṣyāma iti.
tān dakṣiṇata upāyan, yata eṣāṃ yajñasya taniṣṭham amanyanta.
te devāḥ pratibudhya Mitrāvaruṇau dakṣiṇataḥ paryauhaṃs,
te Mitrāvaruṇābhyām eva dakṣiṇataḥ prātaḥsavane 'surarakṣāṃsy apāghnata.
tathaivaitad yajamānā
Mitrāvaruṇābhyām eva dakṣiṇataḥ prātaḥsavane 'surarakṣaṃsy apaghnate.
tasmān maitrāvaruṇam maitrāvaruṇaḥ prātaḥsavane śaṃsati,
Mitrāvaruṇābhyāṃ hi devā dakṣiṇataḥ prātaḥsavane 'surarakṣāṃsy apāghnata
te vai dakṣiṇato 'pahatā asurā madhyato yajñam prāviśaṃs.
te devāḥ pratibudhyendram madhyato 'dadhus,
ta Indreṇaiva madhyataḥ prātaḥsavane 'surarakṣāṃsy apāghnata.
tathaivaitad yajamānā
Indreṇaiva madhyataḥ prātaḥsavane 'surarakṣāṃsy apaghnate.
tasmād aindram brāhmaṇācchaṃsī prātaḥsavane śaṃsatīndreṇa
hi devā madhyataḥ prātaḥsavane 'surarakṣāṃsy apāghnata
te vai madhyato 'pahatā asurā uttarato yajñam prāviśaṃs.
te devāḥ pratibudhyendrāgnī uttarataḥ paryauhaṃs,
ta Indrāgnibhyāṃ evottarataḥ prātaḥsavane 'surarākṣāṃsy apāghnata.
tathaivaitad yajamānā
Indrāgnibhyām evottarataḥ prātaḥsavane 'surarakṣāṃsy apaghnate.
tasmād aindrāgnam achāvākaḥ prātaḥsavane śaṃsatīndrāgnibhyāṃ
hi devā uttarataḥ prātaḥsavane 'surarakṣāṃsy apāghnata
te vā uttarato 'pahatā asurāḥ purastāt paryadravan samanīkatas.
te devāḥ pratibudhyāgnim purastāt prātaḥsavane paryauhaṃs,
te 'gninaiva purastāt prātaḥsavane 'surarakṣāṃsy apāghnata.
tathaivaitad yajamānā
Agninaiva purastāt prātaḥsavane 'surarakṣāṃsy apaghnate.
tasmād āgneyam prātaḥsavanam
apa pāpmānaṃ hate ya evaṃ veda
te vai purastād apahatā asurāḥ paścāt parītya prāviśaṃs.
te devāḥ pratibudhya Viśvān devān ātmānaṃ paścāt tṛtīyasavane paryauhaṃs,
te Viśvair eva devair ātmabhiḥ paścāt tṛtīyasavane 'surarakṣāṃsy apāghnata.
tathaivaitad yajamānā
Viśvair eva devair ātmabhiḥ paścāt tṛtīyasavane 'surarakṣāṃsy apaghnate.
tasmād vaiśvadevaṃ tṛtīyasavanam
apa pāpmānaṃ hate ya evaṃ veda
te vai devā asurān evam apāghnata sarvasmād eva yajñāt.
tato vai devā abhavan, parāsurā
bhavaty ātmanā, parāsya dviṣan pāpmā bhrātṛvyo bhavati,
ya evaṃ veda
te devā evaṃ kḷptena yajñenāpāsurān pāpmānam aghnatājayan svargaṃ lokam
apa ha vai dviṣantam pāpmānam bhrātṛvyaṃ hate,
jayati svargaṃ lokaṃ ya evaṃ veda yaś caivaṃ vidvān savanāni kalpayati

vi. 4 (xxvii. 1). The gods performed a sacrifice; as they were performing it the Asuras came up to them (saying) 'We will make a confusion of their sacrifice.' From the south they approached them, where they thought was the thinnest part of the sacrifice. The gods perceiving this put Mitra and Varuṇa around on the south; by means of Mitra and Varuṇa on the south at the morning pressing they smote away the Asuras and the Rakṣases. Verily thus also the sacrificers by means of Mitra and Varuṇa on the south at the morning pressing smite away the Asuras and the Rakṣases. Therefore the Maitrāvaruṇa recites (the litany) to Mitra and Varuṇa at the morning pressing, for by means of Mitra and Varuṇa the gods smote away the Asuras and the Rakṣases on the south at the morning pressing. Smitten off at the south the Asuras entered

the sacrifice in the middle. The gods perceiving this placed Indra in the middle; they with Indra in the middle smote away the Asuras and Rakṣases at the morning pressing. Verily thus also the sacrificers with Indra in the middle smite away the Asuras and the Rakṣases at the morning pressing. Therefore the Brāhmaṇācchaṅsin at the morning pressing recites (a litany) to Indra, for with Indra in the middle the gods at the morning pressing smote away the Asuras and the Rakṣases. The Asuras, smitten off in the middle, entered the sacrifice from the north. The gods, perceiving this, put Indra and Agni around on the north; with Indra and Agni on the north at the morning pressing they smote away the Asuras and the Rakṣases. Verily thus also the sacrificers with Indra and Agni on the north at the morning pressing smite away the Asuras and the Rakṣases. Therefore the Achāvāka at the morning pressing recites (a litany) to Indra and Agni, for with Indra and Agni on the north at the morning pressing the gods smote away the Asuras and the Rakṣases. The Asuras smitten off on the north ran round to the front in battle array. The gods perceiving this placed Agni around in front at the morning pressing; with Agni in front at the morning pressing they smote away the Asuras and the Rakṣases. Verily thus also the sacrificers with Agni in front at the morning pressing smite away the Asuras and the Rakṣases. Therefore the morning pressing is connected with Agni. He smites away evil who knows thus. The Asuras, smitten off in front, having gone round to the back entered. The gods, perceiving this, put the All-gods, as their self, around behind at the third pressing; they with the All-gods, as themselves, behind at the third pressing smote away the Asuras and the Rakṣases. Verily thus also the sacrificers with the All-gods, as themselves, behind at the third pressing smite away the Asuras and the Rakṣases. Therefore the third pressing is connected with the All-gods. He smites away evil who knows thus. So the gods smote away the Asuras from the whole of the sacrifice. Then the gods prospered, the Asuras were defeated. He prospers himself, the evil rival who hates him is defeated, who knows thus. The gods with the sacrifice so ordered smote away the Asuras, the evil, and conquered the world of heaven. He smites away the evil rival who hates him and conquers the world of heaven who knows thus and who knowing thus orders the pressings.

6.5

stotriyaṃ stotriyasyānurūpaṃ kurvanti prātaḥsavane,
'har eva tad ahno 'nurūpaṃ kurvanty,
avareṇaiva tad ahnā param ahar abhyārabhante
'tha tathā na madhyaṃdine.
śrīr vai pṛṣṭhāni,
tāni tasmai na tasthānāni yat stotriyaṃ stotriyasyānurūpaṃ kuryus
tayaiva vibhaktyā tṛtīyasavane na stotriyaṃ stotriyasyānurūpāṃ kurvanti

vi. 5 (xxvii. 2). They make the strophe the antistrophe of the strophe

at the morning pressing; verily thus they make one day the counterpart of the other; verily thus by the preceding day they lay hold of the subsequent day. But this is not the case at the midday (pressing); the Pṛṣṭhas are prosperity; they have not the position for the purpose of making the strophe the antistrophe of the strophe. By reason of the same distinction they do not at the third pressing make the strophe the antistrophe of the strophe.

6.6

athāta ārambhaṇīyā eva
ṛjunītī no varuṇa iti maitrāvaruṇasya, mitro nayatu vidvān iti.
praṇetā vā eṣa hotrakāṇāṃ yan maitrāvaruṇas,
tasmād eṣā praṇetṛmatī bhavatī/ndraṃ
vo viśvatas parīti brāhmaṇācchaṃsino,
havāmahe janebhya itīndram evaitayāhar-ahār nihvayante
na haiṣāṃ vihave 'nya Indraṃ vṛṅkte yatraivaṃ vidvān
brāhmaṇācchaṃsy etām, ahar-ahaḥ śaṃsati
yat soma ā sute nara ity achāvākasyendrāgnī ajohavur itīndrāgnī
evaitayāhar-ahar nihvayante.
na haiṣāṃ vihave 'nya indrāgnī vṛṅkte yatraivaṃ vidvān
achāvāka etām ahar-ahaḥ śaṃsati
tā vā etāḥ svargasya lokasya nāvaḥ sampāriṇyaḥ,
svargam evaitābhir lokam abhisaṃtaranti

vi. 6 (xxvii. 3). Next as to the commencing verses. ‘With true guidance for us, let Varuṇa’ is that of the Maitrāvaruṇa (containing) ‘Let Mitra lead us knowing’; the Maitrāvaruṇa is the leader of the Hotrakas; therefore this (verse) contains the word ‘leader’. ‘Indra for you on all sides’ is that of the Brāhmaṇācchaṅsin, (containing) ‘We invoke for men’; verily with this (verse) day by day they invoke Indra. When they invoke in competition no other appropriates Indra, where a Brāhmaṇācchaṅsin knowing thus day by day recites this (verse). ‘What time, when the Soma was pressed, men’ is that of the Achāvāka; ‘invoked Indra and Agni’ (it continues); verily with this (verse) day by day they invoke Indra and Agni. When they invoke in competition no other appropriates Indra and Agni, where an Achāvāka knowing thus recites this (verse) day by day. They are ships which carry over to the world of heaven; verily with these (verses) they cross to the world of heaven.

6.7

athātaḥ paridhānīyā eva
te syāma deva varuṇeti maitrāvaruṇasyeṣaṃ svaś ca dhīmahīty.
ayaṃ vai loka iṣam ity asau lokaḥ svar ity,
ubhāv evaitayā lokāv ārabhante
vy antarikṣam atirad iti brāhmanācchaṃsino,
vivattṛcaṃ svargam evaibhya etāya lokaṃ vivṛṇoti
made somasya rocanā \ indro yad abhinad valam iti
siṣāsavo vā ete yad dīkṣitās, tasmād eṣā valavatī bhavaty
ud gā ājad aṅgirobhya āvisḥ kṛṇvan guhā satīḥ \
arvāñcaṃ nunude valam iti, sanim evaibhya etayāvarunddha
indreṇa rocanā diva iti, svargo vai loka indreṇa rocanā divo
dṛḷhāni dṛṃhitāni ca \ sthirāṇi na parāṇuda iti
svarga evaitayā loke 'harahaḥ pratitiṣṭhanto yanty
āhaṃ sarasvatīvator ity achāvākasya.
vāg vai Sarasvatī, vāgvator iti haitad āhendrāgnyor avo vṛṇa ity.
etad dha vā Indrāgnyoḥ priyaṃ dhāma yad vāg iti,
priyeṇaivainau tad dhāmnā samardhayati
priyeṇa dhāmnā samṛdhyate ya evaṃ veda

vi. 7 (xxvii. 4). Next as to the concluding verses. ‘May we be thine, O god Varuṇa’ is that of the Maitrāvaruṇa; ‘Sap and light may we obtain’ (it ends); ‘sap’ is this world; ‘light’ is yonder world; verily with this (verse) they lay hold of both worlds. ‘He hath traversed the atmosphere’ is that of the Brāhmaṇācchaṅsin, a triplet, containing the word ‘apart’; verily with these he puts apart the world of heaven for them. ‘In the joy of the Soma the worlds, when Indra broke Vala’ (he says); the consecrated ones are eager to win; therefore this (verse) contains the word ‘hole’ (*vala*).

‘He drove out the cows for the Aṅgirases,
Revealing them that were in secret,
Headlong he hurled Vala;’

verily with this (verse) he wins booty. ‘By Indra the spaces of the

sky' (he says); the spaces of the sky are the world of heaven; by Indra (they) 'Are made firm and established The firm are not to be moved away'; verily with this (verse) day by day they continue to find support in the world of heaven. 'I seek of those with Sarasvatī' is that of the Achāvāka; Sarasvatī is speech; verily thus he says 'of those with speech'; 'Of Indra and Agni the aid' (he says); speech is the dear abode of Indra and Agni; verily thus he unites these two with their dear abode. With a dear abode does he prosper who knows thus.

6.8

ubhayyaḥ paridhānīyā bhavanti hotrakāṇām prātaḥsavane
ca mādhyaṃdine cāhīnāś caikāhikāś ca
tata aikāhikābhir eva maitrāvaruṇo paridadhāti,
tenāsmāl lokān na pracyavate
'hīnābhir achāvākaḥ, svargasya lokasyāptyā
ubhayībhir brāhmaṇācchaṃsī.
teno sa ubhau vyanvārabhamāṇa etīmaṃ cāmuṃ ca lokam,
atho maitrāvaruṇaṃ cāchāvākaṃ cātho ahīnaṃ caikāham cātho saṃvatsaraṃ
cāgniṣṭomaṃ caivam u sa ubhau vyanvārabhamāṇa ety
atha tata aikāhikā eva tṛtīyasavane hotrakāṇām paridhānīyā bhavanti.
pratiṣṭhā vā ekāhaḥ, pratiṣṭhāyām eva tad yajñam antataḥ pratiṣṭhāpayanty
anavānam prātaḥsavane yajed
ekāṃ dve na stomam atiśaṃset.
tad yathābhiheṣate pipāsate kṣipram prayachet, tādṛk tad.
atho kṣipraṃ devebhyo 'nnādyaṃ somapītham prayachānīti.
kṣipraṃ hāsmim̐l loke pratitiṣṭhaty
aparimitābhir uttarayoḥ savanayor.
aparimito vai svargo lokaḥ, svargasya lokasyāptyai
kāmaṃ tad dhotā śāṃsed yad dhotrakāḥ purvedyuḥ śaṃseyur,
yad vā hotā tad dhotrakāḥ.
prāṇo vai hotāṅgāni hotrakāḥ, samāno vā ayam prāṇo 'ṅgāny anusaṃcarati.
tasmāt tat kāmaṃ hotā śaṃsed yad dhotrakāḥ pūrvedyuḥ śaṃseyur,
yad vā hotā tad dhotrakāḥ
sūktāntair hotā paridadhad ety,
atha samānya eva tṛtīyasavane hotrakāṇām paridhānīyā bhavanty.
ātmā vai hotāṅgāni hotrakāḥ.
samānā vā ime 'ṅgānām antās,
tasmāt samānya eva tṛtīyasavane hotrakāṇām paridhāniyā bhavanti bhavanti

vi. 8 (xxvii. 5). There are two kinds of concluding verses of the Hotrakas, at the morning and at the midday, those of the Ahīna and those of the one day rites. The Maitrāvaruṇa concludes with those of the one day rite only; thereby he departs not from the world. With those of the Ahīna the Achāvāka, to obtain the world of heaven. Both are used by the Brāhmanācchaṅsin; thereby grasping both he goes to this and to yonder world; moreover he goes grasping both, the Maitrāvaruṇa and the Achāvāka, the Ahīna and the one day rite, the year and the Agniṣṭoma. Now at the third pressing the concluding verses of the Hotrakas are those of the one day rite only; the one day (rite) is a support; verily thus at the end they establish the sacrifice on a support. Without taking a breath he should say the offering verse at the morning pressing; save for one or two (verses) he should not recite beyond the Stoma, (thinking) 'That is as if one were to give quickly to one neighing and thirsting; moreover I shall swiftly give proper food and Soma drinking to the gods.' Swiftly he finds support in the world. (He uses) an unlimited number at the two latter pressings; the world of heaven is unlimited; (verily it serves) to obtain the world of heaven. At pleasure the Hotṛ may recite whatever the Hotrakas may recite on the previous day; or the Hotrakas

what the Hotṛ may recite; the Hotṛ is the breath, the Hotrakas the limbs; in common does this breath go through the limbs. Therefore at pleasure the Hotṛ may recite what the Hotrakas recite on the previous day, or the Hotrakas what the Hotṛ (recites). The Hotṛ keeps concluding with the ends of the hymns. Moreover the concluding verses of the Hotrakas are the same at the third pressing; the Hotṛ is the body, the Hotrakas the limbs; the ends of the limbs are the same; therefore the concluding verses of the Hotrakas at the third pressing are the same.

6.9

ā tvā vahantu haraya iti prātaḥsavana unnīyamānebhyo 'nvāha
vṛṣaṇvatīḥ pītavatīḥ sutavatīr madvatī rūpasamṛddhā
aindrīr anvāhaindro vai yajño
gāyatrīr anvāha, gāyatraṃ vai prātaḥsavanaṃ
nava nyūnāḥ prātaḥsavane 'nvāha, nyūne vai retaḥ sicyate
daśa madhyaṃdine 'nvāha,
nyūne vai retaḥ siktam madhyaṃ striyai prāpya sthaviṣṭham bhavati
nava nyūnās tṛtīyasavane 'nvāha, nyūnād vai prajāḥ prajāyante
tad yad etāni kevalasūktāny anvāha,
yajamānam eva tad garbham bhūtam prajanayati yajñād devayonyai
te haike sapta-saptānvāhuḥ sapta prātaḥsavane sapta mādhyaṃdine
sapta tṛtīyasavane:
yāvatyo vai puronuvākyās tāvatyo yājyāḥ,
sapta vai prāñco yajanti sapta vaṣaṭkurvanti,
tāsām etāḥ puronnvākyā iti vadantas
tat tathā na kuryād.
yajamānasya ha te reto vilumpanty atho yajamānam eva,
yajamāno hi sūktaṃ
navabhir vā etam maitrāvaruṇo 'smāl lokād antarikṣalokam abhi pravahati,
daśabhir antarikṣalokād amuṃ lokam abhy -- antarikṣaloko hi jyeṣṭho --
navabhir amuṣmāl lokāt svargaṃ lokam abhi
na ha vai te yajamānāṃ svargaṃ lokam abhi voḷhum arhanti
ye sapta-saptānvāhus
tasmāt kevalaśa eva sūktāny anubrūyāt

vi.9 (xxviii. 1). ‘Let the bays carry thee hither’ he recites at the morning pressing for the (goblets) being filled, (verses) containing (the words) ‘strong’, ‘drink’, ‘pressed’, and ‘be drunk’ and so perfect in form. They are (verses) to Indra which he recites; the sacrifice is connected with Indra. They are Gāyatrīs which he recites; the morning pressing is connected with the Gāyatrī. Nine small (verses) he recites at the morning pressing; in what is small is seed poured; ten at the midday he recites; seed poured in the small having attained the middle part of the woman becomes most firm; nine small (verses) he recites at the third pressing: from what is small are offspring born. In that he repeats the whole of the hymns, verily thus he propagates the sacrificer as an embryo from the sacrifice as the womb of the gods. Some recite seven verses each, seven at the morning pressing, seven at the midday (pressing), seven at the third pressing; saying ‘The offering verses should be as many as the invitatory verses; seven eastward say the offering verses, seven say the vaṣaṭ call; these are the invitatory verses of those’. That he should not do so; they injure the seed of the sacrifice and moreover the sacrificer himself, for the hymn is the sacrificer. By nine (verses) the Maitrāvaruṇa carries him from this world to the world of the atmosphere, by ten from the world of the atmosphere to yonder world, for the world of the atmosphere is the longest, with nine from

yonder world to the world of heaven. They cannot bear the sacrificer to the world of heaven who recite sets of seven. Therefore as wholes should he recite the hymns.

6.10

athāha:
yad aindro vai yajño, 'tha kasmād dvād eva prātaḥsavane
prasthitānām pratyakṣād aindrībhyāṃ yajato hotā caiva brāhmaṇāccḥaṃsi
ce,daṃ te somyam madhv iti hotā yajatī,ndra tvā vṛṣabhaṃ vayaṃ iti
brāhmaṇācchaṃsī, nānāde atyābhir itare:
kathaṃ teṣām aindryo bhavantīti
mitraṃ vayaṃ havāmaha iti maitrāvaruṇo yajati, varuṇaṃ somapītaya iti.
yad vai kiṃca pītavat padaṃ
tad aindraṃ rūpaṃ, tenendram prīṇāti
maruto yasya hi kṣaya iti potā yajati,
sa sugopātamo jana itīndro vai gopās,
tad aindraṃ rūpaṃ, tenendram prīṇāty
agne patnīr ihā vaheti neṣṭā yajati,
tvaṣṭāraṃ somapītaya itīndro vai Tvaṣṭā,
tad aindraṃ rūpaṃ, tenendram prīṇāty
ukṣānnāya vaśānnāyety āgnīdhro yājati,
somapṛṣṭhāya vedhasa itīndro vai vedhas,
tad aindraṃ rūpaṃ, tenendram prīṇati
prātaryāvabhir ā gataṃ devebhir jenyāvasū \ indrāgnī somapītaya iti
svayaṃsamṛddhāchāvākāsyai/vam
u haitā aindryo bhavanti
yan nānādevatyās, tenānyā devatāḥ prīṇāti
yad u gāyatryas, tenāgneyya
etad u haitābhis trayam upāpnoti

vi. 10 (xxviii. 2). Further he says ‘Seeing that the sacrifice is for Indra, then why do two only at the morning pressing use as offering verses for the Prasthita (libations) verses manifestly addressed to Indra, namely the Hotṛ and the Brāhmaṇācchaṅsin: ‘This Soma drink for thee’ is the offering verse of the Hotṛ, ‘O Indra, thee as a bull we’ is that of the Brāhmaṇācchaṅsin. The others use (verses) to various deities; how are their verses connected with Indra?’ The Maitrāvaruṇa uses as offering verse ‘Mitra we hail’; ‘Varuṇa for the Soma drinking’ (he says); whatever Pada contains (the word) ‘drink’ is a symbol of Indra; thereby he delights Indra. The Potṛ uses as offering verse ‘O Maruts, in whose dwelling’; ‘He is best protected of men’ (he says); the protector is Indra; this is a symbol of Indra; thereby he delights Indra. ‘O Agni, bring hither the wives’ the Neṣṭṛ uses as offering verse; ‘Tvaṣṭṛ to the Soma drinking’ (he says); Tvaṣṭṛ is Indra; this is a symbol of Indra; thereby he delights Indra. ‘To him whose food is the ox, whose food the cow’ the Agnīdh uses as offering verse; ‘Soma-backed, the creator’ (he says); the creator is Indra; this is a symbol of Indra; thereby he delights Indra.

‘Come hither with those that move at dawn,
The gods, ye that have excellent wealth,
Indra and Agni, to the Soma drinking’;

is the offering verse of the Achāvāka, being in itself perfect. So are these verses to Indra; in that they are addressed to various deities, thereby he delights the other deities. In that they are in Gāyatrī, thereby they are connected with Agni; these three with them he obtains.

6.11

asāvi devaṃ goṛjīkam andha iti madhyaṃdina unnīyamānebhyo
'nvāha vṛṣaṇvatīḥ pītavatīḥ sutavatīr madvatī rūpasamṛddhā
aindrīr anvāhaindro vai yajñas.
triṣṭubho 'nvāha, traiṣṭubham vai mādhyaṃdinaṃ savanaṃ
tad āhur:
yat tṛtīyasavanasyaiva rūpam madvad,
atha kasmān madhyaṃdine madvatīr anu cāha yajanti cābhir iti
mādyantīva vai madhyaṃdine devatāḥ, sam eva tṛtīyasavane mādayante.
tasmān madhyaṃdine madvatīr anu cāha yajanti cābhis
te vai khalu sarva eva
mādhyaṃdine prasthitānām pratyakṣād aindrībhir yajanty
abhitṛṇṇavatībhir eke
pibā somam abhi yam ugra tarda iti hotā yajati
sa īm pāhi ya ṛjīṣī tarutra iti maitrāvaruṇo yajaty
evā pāhi pratnathā mandatu tveti brāhmaṇācchaṃsī yajaty
arvāṅ ehi somakāmaṃ tvāhur iti potā yajati
tavāyaṃ somas tvam ehy arvāṅ iti neṣṭā yajatī/ndraya
somāḥ pradivo vidānā ity achāvāko yajaty
āpūrṇo asya kalaśaḥ svāhety āgnīdhro yajati
tāsām etā abhitṛṇṇavatyo bhavantīndro vai prātaḥsavane na vyajayata,
sa etābhir eva mādhyaṃdinaṃ savanam abhyatṛṇad.
yad abhyatṛṇat, tasmād etā abhitṛṇṇavatyo bhavanti

vi. 11 (xxviii. 3). ‘There hath been pressed the divine Soma juice mingled with milk’ he recites at the midday for (the goblets) being filled, (verses) containing (the words) ‘strong’, ‘drink’, ‘pressed’, and ‘be drunk’ and so perfect a form. (The verses) which he recites are addressed to Indra; the sacrifice is connected with Indra; they are Triṣṭubh verses which he recites;

the midday pressing is connected with the Triṣṭubh. They say ‘Seeing that (the word) “be drunk” is a symbol of the third pressing, then why does he recite verses containing (the word) “be drunk” and why do they use such verses as offering verses?’ At the midday the gods become drunk as it were; they also at the third pressing become drunk together; therefore at the midday he recites (verses) containing the word ‘be drunk’ and they use such (verses) as offering verses. All of them at the midday use for the Prasthita libations verses manifestly addressed to Indra. Some use verses containing (the words) ‘penetrate towards’. The Hotṛ uses as offering verse ‘Drink the Soma towards which O dread one thou hast penetrated’. The Maitrāvaruṇa uses as offering verse ‘Drink it, thou that art impetuous, penetrating’. The Brāhmaṇācchaṅsin uses as offering verses ‘Do thou drink as of old; let it delight thee’. The Potṛ uses as offering verse ‘Come hither; Soma lover they call thee’. The Neṣṭṛ uses as offering verse ‘Thine is this Soma; do thou come hither’. The Achāvāka uses as offering verse ‘For Indra the Soma draughts found aforetime’. The Agnīdh uses as offering verse ‘Filled is his cup; hail!’ Of these those contain (the words) ‘penetrate towards’; Indra was not victorious at the morning pressing; with these (verses) he penetrated towards the midday pressing; in that he penetrated towards, therefore do these verses contain (the words) ‘penetrate towards’.

6.12

ihopa yāta śavaso napāta iti tṛtīyasavana unnīyamānebhyo
'nvāha vṛṣaṇvatīḥ pītavatīḥ sutavatīr madvatī rūpasamṛddhās.
tā aindrārbhavyo bhavanti
tad āhur:
yan nārbhavīṣu stuvate, 'tha kasmād ārbhavaḥ pavamāna ity ācakṣata iti
Prajāpatir vai pita Ṛbhūn martyān sato
'martyān kṛtvā tṛtīyasavana ābhajat, tasmān nārbhavīṣu stuvate,
'thārbhavaḥ pavamāna ity ācakṣate
'thāha:
yad yathāchandasam pūrvayoḥ savanayor anvāha gāyatrīḥ
prātaḥsavane triṣṭubho mādhyaṃdine,
'tha kasmāj jāgate sati tṛtīyasavane triṣṭubho 'nvāheti
dhītarasaṃ vai tṛtīyasavanam,
athaitad adhītarasaṃ śukriyaṃ chando
yat triṣṭup savanasya sarasatāyā iti brūyād,
atho Indraṃ evaitat savane 'nvābhajatīty
athāha:
yad aindrārbhavaṃ vai tṛtīyasavanam,
atha kasmād eṣa eva tṛtīyasavane
prasthitānām pratyakṣād aindrārbhavyā yajatī,ndra
ṛbhubhir vājavadbhiḥ samukṣitam iti hotaiva,
nānādevatyābhir itare, kathaṃ teṣām aindrārbhavyo bhavantītī/ndrāvaruṇā
sutapāv imaṃ sutam iti maitrāvaruṇo yajati,
yuvo ratho adhvaraṃ devavītaya iti bahūni vaha.
tad Ṛbhūṇām rūpam
indraś ca somam pibatam bṛhaspata iti brāhmaṇācchaṃsī yajaty,
ā vāṃ viśantv indavaḥ svābhuva iti bahūni vāha.
tad Ṛbhūṇāṃ rūpam
ā vo vahantu saptayo raghuṣyada iti potā yajati,
raghupatvānaḥ pra jigāta bāhubhir iti bahūni vaha.
tad Ṛbhūṇāṃ rūpam
ameva naḥ suhavā ā hi gantaneti neṣṭā yajati,
gantaneti bahūni vāha.
tad Ṛbhūṇāṃ rūpam
indrāviṣṇū pibatam madhvo asyety achāvāko yajaty,
ā vām andhāṃsi madirāṇy agmann iti bahūni vāha.
tad Ṛbhūṇāṃ rūpam
imaṃ stomam arhate jātavedasa ity āgnīdhro yajati,
ratham iva sam mahemā manīṣayeti bahūni vāha.
tad Ṛbhūṇāṃ rūpam
evam u haitā aindrārbhavyo bhavanti
yan nānādevatyās, tenānyā devatāḥ prīṇāti
yad u jagatprāsāhā, jāgataṃ vai tṛtīyasavanaṃ,
tṛtīyasavanasyaiva samṛddhyai

vi. 12 (xxviii. 4). ‘Come hither, O sons of strength’ he recites at the third pressing for (the goblet) being filled, (verses) containing (the words) ‘strong’, ‘drink’, ‘press’, and ‘be drunk’ and so perfect in form. They are addressed to Indra and the Ṛbhus. They say ‘Since they do not chant (verses) to the Ṛbhus, then why do they call it the Ārbhava Pavamāna?’ Prajāpati as father having made immortal the Ṛbhus being mortal gave them a share in the third pressing; therefore they do not chant (verses) to the Ṛbhus, but they call it the Ārbhava Pavamāna. Further he says ‘Seeing that in the two first pressings he recites according to the metre, Gāyatrī verses at the morning pressing, Triṣṭubhs at the midday pressing, then why does he recite Triṣṭubh verses at the third pressing which is connected with the Jagatī?’

‘The third pressing has the sap sucked out; the Triṣṭubh metre is one with the sap not sucked out but full of pure juice; (therefore it serves) to make it full of sap’ should he reply; ‘Moreover he thus gives Indra a share in the pressing’. Further he says ‘Seeing that the third pressing is connected with Indra and the Ṛbhus, then why does he, the Hotṛ, alone at the third pressing use for the Prasthita libations what is manifestly (a verse ) to Indra and the Ṛbhus “O Indra with the Ṛbhus, full of strength, the well blended”, while the others use (verses) to various deities, and how are these (verses) connected with Indra and the Ṛbhus’. The Maitrāvaruṇa uses as offering verse ‘O Indra and Varuṇa, drinkers of the pressed this pressed (juice)’; in ‘Your chariot the sacrifice for the enjoyment of the gods’ he mentions many; that is a symbol of the Ṛbhus. The Brāhmaṇācchaṅsin uses as offering verse ‘With Indra, O Bṛhaspati, drink the Soma’; in ‘Let the drops well formed enter you’ he mentions many; that is a symbol of the Ṛbhus. The Potṛ uses as offering verse ‘May the steeds, swift speeding, bring you hither’; in ‘Swiftly leaping, come ye forward on their backs’ he mentions many; that is a symbol of the Ṛbhus. The Neṣṭṛ uses as offering verse ‘As at home come ye to us, swift to listen’; in ‘Come ye’ he mentions many; that is a symbol of the Ṛbhus. The Achāvāka uses as offering verse ‘O Indra and Viṣṇu drink of this sweet drink’; in ‘The sweet Soma juices of you two have come’ he mentions many; that is a symbol of the Ṛbhus. The Āgnīdh uses the offering verse ‘This praise to Jātavedas who doth deserve it; in ‘Like a chariot let us magnify with devotion’ he mentions many; that is a symbol of the Ṛbhus. So are these verses addressed to Indra and the Ṛbhus. In that they are addressed to various deities, thereby he delights the other deities. In that they consist mainly of Jagatī verses, and the third pressing is connected with the Jagatī, verily (they serve) to make perfect the pressing.

6.13

athāha:
yad ukthinyo 'nyā hotrā anukthā anyāḥ,
katham asyaitā ukthinyaḥ sarvāḥ samāḥ samṛddhā bhavantīti
yad evaināḥ sampragīrya hotrā ity ācakṣate, tena samā
yad ukthinyo 'nyā hotrā anukthā anyās, teno viṣamā
evam u hāsyaitā ukthinyaḥ sarvāḥ samāḥ samṛddhā bhavanty
athāha:
śaṃsanti prātaḥsavane śaṃsanti mādhyaṃdine hotrakāḥ,
katham eṣāṃ tṛtīyasavane śastam bhavatīti
yad eva mādhyaṃdine dve-dve sūkte śaṃsantīti brūyāt, tenety
athāha:
yad dvyuktho hotā, kathaṃ hotrakā dvyukthā bhavantīti
yad eva dvidevatyabhir yajantīti brūyāt, teneti

vi. 13 (xxviii. 5). Further he says ‘Seeing that some of the Hotṛ's offices have litanies and others have no litanies, how are they all made by him to have litanies, and be equal and perfect?’ In that naming them together they call them Hotṛ's offices, thereby are they equal. In that some of the Hotṛ's offices have litanies and others not, thereby are they different. So they all become for him possessed of litanies, equal and perfect. Further

he says ‘The Hotrakas recite at the morning pressing and recite at the midday pressing; how do they recite at the third pressing?’ ‘In that at the midday they recite two hymns apiece’, he should reply, ‘for that reason.’ Further he says ‘Seeing that the Hotṛ has two litanies, how have the Hotrakas two litanies?’ ‘In that they use as offering verses (verses) addressed to two deities’, he should reply, ‘for that reason.’

6.14

athāha:
yad etās tisra ukthinyo hotrāḥ, katham itarā ukthinyo bhavantīty
ājyam evāgnīdhrīyāyā uktham, marutvatīyam potrīyāyai,
vaiśvadevaṃ neṣṭrīyāyai.
tā vā etā hotrā evaṃnyaṅgā eva bhavanty
athāha:
yad ekapraiṣā anye hotrakā,
atha kasmād dvipraiṣaḥ potā dvipraiṣo neṣṭeti
yatrādo gāyatrī suparṇo bhūtvā somam āharat,
tad etāsāṃ hotrāṇām Indra ukthāni parilupya hotre pradadau:
yūyam mābhyahvayadhvaṃ yūyam asyāvediṣṭeti.
te hocur devā:
vāceme hotre prabhāvayāmeti, tasmāt te dvipraiṣe bhavata.
ṛcāgnīdhrīyām prabhāvayāṃ cakrus,
tasmāt tasyaikayarcā bhūyasyo yājyā bhavanty
athāha:
yad dhotā yakṣad dhotā yakṣad iti maitrāvaruno hotre preṣyaty,
atha kasmād ahotṛbhyaḥ sadbhyo hotraśaṃsibhyo
hotā yakṣad dhotā yakṣad iti preṣyatīti
prāṇo vai hotā prāṇaḥ sarva ṛtvijaḥ,
prāṇo yakṣat prāno yakṣad ity eva tad āhā/thāhāsty
udgātṝṇām praiṣā+ḥ \ nā+m̐ iti astīṭi brūyād.
yad evaitat praśāstā japaṃ japitvā studhvam ity āha,
sa eṣām praiṣo
'thāhāsty achāvākasya pravarā+ḥ \ nā+m̐ iti \ astīti brūyād.
yad evainam adhvaryur āhāchāvāka vadasva yat te vādyam ity,
eṣo 'sya pravaro
'thāha:
yad aindrāvaruṇam maitrāvaruṇas tṛtīyasavane śaṃsaty,
atha kasmād asyāgneyau stotriyānurūpan bhavata ity.
Agninā vai mukhena devā asurān ukthebhyo nirjaghnus,
tasmād asyāgneyau stotriyānurūpan bhavato
'thāha:
yad aindrābārhaspatyam brāhmaṇācchāṃsī tṛtīyasavane śaṃsaty
aindrāvaiṣṇavam achāvākaḥ,
katham enayor aindrāḥ stotriyānurūpā bhavantītī,ndro
ha sma vā asurān ukthebhyaḥ prajigāya, so 'bravīt:
kaś cāhaṃ cety.
ahaṃ cāhaṃ ceti ha sma devatā anvavayanti.
sa yad Indraḥ pūrvaḥ prajigāya,
tasmād enayor aindrāḥ stotriyānurūpā bhavanti.
yad v ahaṃ cāhaṃ ceti ha sma devatā anvavayus,
tasmān nānādevatyāni śaṃsataḥ

vi. 14 (xxviii. 6). Further he says ‘Seeing that these three Hotṛ’s offices are possessed of litanies, how have the others litanies?’ The Ājya is the litany of the Agnīdh’s office, the Marutvatīya of the Potṛ’s, the Vaiçvadeva of the Neṣṭr’s; these Hotṛ’s offices contain the characteristics accordingly. Further he says ‘Seeing that some Hotrakas have one direction only given to them, then why has the Potṛ two directions given, and the Neṣṭṛ two?’ When the Gāyatrī yonder having become an eagle brought the Soma, Indra having cut off the litanies of these Hotṛ’s offices gave them to the Hotṛ (saying) ‘You have called to me; you have known this’. The gods said ‘With speech let us strengthen these two Hotṛ’s offices’. Therefore have they two directions. By speech they strengthened the Agnīdh’s office; therefore his offering verses are one verse larger. Further he says ‘Seeing that the Maitrāvaruṇa gives directions to the Hotṛ with ‘Let the Hotṛ say the offering verse; let the Hotṛ say the offering verse’, then why does he give directions with ‘Let the Hotṛ say the offering verse; let the Hotṛ say the offering verse’ to the Hotrāçaṅsins who are not Hotṛs?’ The Hotṛ is the breath; all the priests are the breath; verily thus he says in effect ‘Let breath say the offering verse; let breath say the offering verse’. Then he says ‘Is there a direction for the Udgātṛs, or is there not?’ ‘There is’ he should reply. In that the Praçāstṛ, after muttering, says ‘Do ye chant’, this is their direction. Further he says ‘Is there a choosing of the Achāvāka? Or not?’ ‘There is’ he should reply. In that the Adhvaryu says to him, ‘O Achāvāka, say what is to be said by you’, this is the choice of him. Further he says ‘Seeing that at the third pressing the Maitrāvaruṇa recites (a litany) to Indra and Varuṇa, then why are the strophe and antistrophe addressed to Agni?’ With Agni as their head the gods smote away the Asuras from the litanies; therefore its strophe and antistrophe are addressed to Agni. Further he says ‘Seeing that the Brāhmaṇācchaṅsin recites (a litany) to Indra and Bṛhaspati at the third pressing,

and the Achāvāka one to Indra and Viṣṇu, how are their strophes and antistrophes addressed to Indra?' Indra drove away the Asuras from the litanies; he said 'With me who?' With 'I' and 'I' the deities followed after; in that Indra was the first to drive away, therefore their strophes and antistrophes are addressed to Indra; in that with 'I' and 'I' the deities followed after, therefore do they recite to various deities.

6.15

athāha:
yad vaiśvadevaṃ vai tṛtīyasavanam,
atha kasmād etāny aindrāṇi jāgatāni sūktani tṛtīyasavana
ārambhaṇīyāni śasyanta itī,ndram evaitair ārabhya yantīti brūyād.
atho yaj jāgataṃ vai tṛtīyasavanaṃ, taj jagatkāmyaiva.
tad yat kiṃcāta ūrdhvaṃ chandaḥ śasyate,
tad dha sarvaṃ jāgatam bhavaty etāni ced aindrāṇi jāgatāni
sūktāni tṛtīyasavana ārambhaṇīyāni śasyante
'tha traiṣṭubham achāvāko 'ntataḥ saṃsati:
saṃ vāṃ karmaṇeti.
yad eva panāyyaṃ karma, tad etad abhivadati
sam iṣety.
annaṃ vā iṣo, 'nnādyasyāvaruddhyā
ariṣṭair naḥ pathibhiḥ pārayanteti,
svastitāyā evaitad aharahaḥ śaṃsaty
athāha:
yaj jāgataṃ vai tṛtīyasavanam,
atha kasmād eṣāṃ triṣṭubhaḥ paridhānīyā bhavantīti.
vīryaṃ vai triṣṭub, vīrya eva tad antataḥ pratitiṣṭhanto yantī/yam
indraṃ varuṇam aṣṭa me gīr iti maitravaruṇasya,
bṛhaspatir naḥ pari pātu paścād iti brāhmaṇācchāṃsina,
ubhā jigyathur ity achāvākasyo
bhau hi tau jigyatur
na parā jayethe na parā jigya iti
na hi tayoḥ kataraś cana parājigya
indraś ca viṣṇo yad apaspṛdhethāṃ tredhā
sahasraṃ vi tad airayethām itīndraś
ca ha vai Viṣṇuś cāsurair yuyudhāte, tān ha sma jitvocatuḥ:
kalpāmahā iti.
te ha tathety asurā ucuḥ.
so 'bravīd Indro:
yāvad evāyaṃ Viṣṇus trir vikramate,
tāvad asmākam, atha yuṣmākam itarad iti.
sa imām̐l lokān vicakrame 'tho vedān atho vācaṃ.
tad āhuḥ:
kiṃ tat sahasram itī,me lokā ime vedā atho vāg iti brūyād
airayethām-airayethām ity achāvāka ukthye 'bhyasyati,
sa hi tatrāntyo bhavaty
agniṣṭome hotātirātre ca, sa hi tatrāntyo bhavaty
abhyasyet ṣoḷaśinī+m \ nābhyasye+t iti \ abhyasyed,
ity āhuḥ, katham anyeṣv ahassv abhyasyati katham atra nābhyasyed iti.
tasmād abhyasyet

vi. 15 (xxviii. 7). Further he says 'Seeing that the third pressing is connected with the All-gods, then why are these hymns to Indra in Jagatī recited as the commencement at the third pressing?' 'Verily laying hold of Indra by them they proceed' he should reply. Moreover in that the third pressing is connected with the Jagatī, it is for desire of the Jagatī. Whatever metre is recited thereafter, it is all in the Jagatī if these hymns to Indra in Jagatī are recited as the commencement at the third pressing. Then at the end the Achāvāka recites a hymn in Triṣṭubh 'With the rite'; the rite which is to be praised he refers to. 'With sap' (he says); sap is food; (verily it serves) to win proper food. 'With safe paths furthering us' (he says); verily thus he recites for safety day by day. Further he says 'Since the third pressing is connected with the Jagatī, then why have they concluding verses in Triṣṭubh?' The Triṣṭubh is strength; verily thus at the end they keep finding support in strength. 'This speech of mine hath reached Indra, Varuṇa' is that of the Maitrāvaruṇa; 'May Bṛhaspati protect us around behind' that of the Brāhmaṇācchaṅsin; 'Both have conquered' is that of the Achāvāka, for they two are victorious; 'They are not conquered, he is not conquered' (he says), for neither of them has conquered.

'What time, O Viṣṇu, with Indra ye did strive
Then did ye two divide in three the thousand'

(he says). Indra and Viṣṇu fought with the Asuras; having conquered, them they said 'Let us make an arrangement'. The Asuras said 'Be it so'. Indra said 'So much as Viṣṇu three times traverses, so much be ours; let the rest be yours'. He traversed these worlds, then the Vedas, then speech.

They say ‘What is the thousand?’ ‘These worlds, these Vedas, moreover speech’ he should reply. ‘Did ye divide’ the Achāvāka repeats in the Ukthya, for he is then the last; the Hotṛ at the Agniṣṭoma and the Atirātra, for he is then the last. ‘Should he repeat at the Ṣoḍaçin? Or should he not repeat?’ ‘He should repeat’ they say; ‘Why should he repeat in the other days and not at this?’ Therefore he should repeat.

6.16

athāha:
yan nārāśaṃsaṃ vai tṛṭīyasavanam,
atha kasmād achāvāko 'ntataḥ śilpeṣv anārāśaṃsīḥ śaṃsatīti
vikṛtir vai nārāśaṃsaṃ.
kim iva ca vai kim iva ca reto vikriyate,
tat tada vikṛtam prajātam bhavaty.
athaitan mṛdv iva chandaḥ śithiran yan nārāśaṃsam.
athaiṣo 'ntyo yad achāvākas:
tad dṛḷhatāyai dṛḷhe pratiṣṭhāsyāma iti
tasmād achāvāko 'ntataḥ śilpeṣv anārāśaṃsiḥ śaṃsati:
dṛḷhatāyai dṛḷhe pratiṣṭhāsyāma dṛḷhe pratiṣṭhāsyāma iti

vi. 16 (xxviii. 8). Further he says ‘Seeing that the third pressing is connected with the Nārāçaṅsa, then why does the Achāvāka at the end recite in the Çilpas verses without reference to the Nārāçaṅsa. The Nārāçaṅsa (hymn) is a development; some seed is developed as it were; this is already developed and so propagated. Again the Nārāçaṅsa hymn is soft and slipping; but the Achāvāka is the last; (they think) ‘We shall establish it in something firm for the sake of firmness’. Therefore the Achāvāka at the end in the Çilpas recites (verses) without reference to the Nārāçaṅsa (thinking) ‘We shall establish it in something firm, for the sake of firmness’.

6.17

yaḥ śvaḥstotriyas, tam anurūpaṃ kurvanti prātaḥsavane 'hīnasaṃtatyai
yathā vā ekāhaḥ suta, evam ahīnas.
tad yathaikāhasya sutasya savanāni saṃtiṣṭhamānāni yanty,
evam evāhīnasyāhāni saṃtiṣṭhamānāni yanti.
tad yac chvaḥstotriyam anurūpaṃ kurvanti prātaḥsavane 'hīnasaṃtatyā,
ahīnam eva tat saṃtanvanti
te vai devāś ca ṛṣayaś cādriyanta:
samānena yajñaṃ saṃtanavāmeti, ta etat samānaṃ yajñasyāpaśyau:
samānān pragāthān samānīḥ pratipadaḥ samānāni sūktāny
okaḥsārī vā Indro.
yatra vā Indraḥ pūrvaṃ gachaty, aiva tatrāparaṃ gachati,
yajñasyaiva sendratāyai

vi. 17 (xxix. 1). The strophe of the next day they make the antistrophe, at the morning pressing for the continuity of the Ahīna (sacrifice). Just as the one day (rite) pressing, so the Ahīna; just as the pressings of the one day (rite) as a pressing keep united, so the days of the Ahīna keep united. In that they make the strophe of the next day the antistrophe at the morning pressing for the continuity of the Ahīna, verily thus they continue the Ahīna. The gods and the seers planned ‘With what is the same, let us continue the sacrifice; they saw this similarity in the sacrifice,

the Pragāthas the same, the beginnings the same, the hymns the same. Indra is a house frequenter; where Indra goes first, then he returns again; verily (it serves) to secure Indra in the sacrifice.

6.18

tān vā etān sampātān Viśvāmitraḥ prathamam apaśyat,
tān Viśvāmitreṇa dṛṣṭān Vāmadevo 'sṛjatai,
vā tvām indra vajrinn atra, yan na indro jujuṣe yac ca vaṣṭi,
kathā mahām avṛdhat kasya hotur iti,
tān kṣipraṃ samapatad.
yat kṣipraṃ samapatat, tat sampātānāṃ sampātatvaṃ
sa hekṣāṃ cakre Viśvāmitro:
yān vā ahaṃ sampātān apaśyaṃ tān Vāmadevo 'sṛṣṭa,
kāni nv ahaṃ sūktāni sampātāṃs tatpratimān sṛjeyeti.
sa etāni sūktāni sampātāṃs tatpratimān asṛjata:
sadyo ha jāto vṛṣabhaḥ kanīna, indraḥ pūrbhid ātirad dāsam arkair,
imām ū ṣu prabhṛtiṃ sātaye dhā, ichanti tvā somyāsaḥ sakhāyaḥ,
śāsad vahnir duhitur naptyaṃ gād, abhi taṣṭeva dīdhayā manīṣām iti
ya eka id dhavyaś carṣaṇīnām iti Bharadvājo;
yas tigmaśṛṅgo vṛṣabho na bhīma,
ud u brahmāṇy airata śravasyeti Vasiṣṭho,
'smā id u pra tavase turāyeti Nodhās
ta ete prātaḥsavane ṣaḷahastotriyāñ chastvā
mādhyaṃdine 'hīnasūktāni śaṃsanti
tāny etāny ahīnasūktāny:
ā satyo yātu maghavām̐ ṛijīṣīti satyavan maitrāvaruno;
'smā id u pra tavase turāye,ndrāya= brahmāṇi rātatamā \
indra brahmāṇi gotamāso akrann iti brahmaṇvad brāhmaṇācchaṃsī;
śāsad vahnir -- janayanta vahnim iti vahnivad achāvākas
tad āhuh:
kasmād achāvāko vahnivad etat sūktam ubhayatra śaṃsati
parāñciṣu caivāhassv abhyāvartiṣu ceti
vīryavān vā eṣa bahvṛco, vahnivad etat suktaṃ.=
vahati ha vai vahnir dhuro yāsu yujyate.
tasmād achāvāko vahnivad etat sūktam ubhayatra śaṃsati
parāñciṣu caivāhassv abhyāvartiṣu ca
tāni pañcasv ahassu bhavanti:
caturviṃśe 'bhijiti viṣuvati viśvajiti mahāvrate.
'hīnāni ha vā etāny ahāni, na hy eṣu kiṃ cana hīyate.
parāñcīni ha vā etāny ahāny anabhyāvartīni,
tasmād enāny eteṣv ahassu śaṃsanti
yad enāni śaṃsanty:
ahīnān svargām̐l lokān sarvarūpān sarvasamṛddhān avāpnavāmeti
yad evaināni śaṃsantīndram evaitair nihvayante, yatha ṛṣabhaṃ vāśitāyai
yad v evaināni śaṃsanty, ahīnasya saṃtatyā, ahīnam eva tat saṃtanvanti

vi. 18 (xxix. 2). These Sampātas Viçvāmitra first saw; them seen by Viçvāmitra Vāmadeva created, ‘Thee, O Indra with the thunderbolt’; ‘That which of ours Indra rejoiceth in and desireth’, and ‘How? of what Hotṛ hath he made great?’ To them he swiftly moved; in that he swiftly moved (*samapatat*), that is why the Sampātas have their name. Viçvāmitra considered ‘The Sampātas which I saw Vāmadeva has created; what hymns now can I create as counter Sampātas?’ He created these hymns as Sampātas their counterparts. ‘Straightway on birth, the bull, the youngling,’ ‘Indra, breaker of citadels, overcame the Dāsa with his beams,’ ‘This offering do thou make attain,’ ‘Thy comrades, Soma-loving, desire thee,’ ‘Ordering the bearer hath gone to the grandson of the daughter’, and ‘Like a carpenter, have I fashioned a thought.’ ‘Who alone is to be invoked by mortals’ Bharadvāja (saw). ‘With sharp horns, like a terrible wild beast’, and ‘Praises have been offered in desire of glory’ Vasiṣṭha (saw). ‘To him the eager, the impetuous’ Nodhas (saw). Having recited at the morning pressing the strophes of the six-day (rite), at the midday they recite the Ahīna hymns. These are the Ahīna hymns; ‘Let the true one come hither, the bounteous, he of the Soma lees’ the Maitrāvaruṇa (recites) containing (the word) ‘true’. ‘To him the eager, the impetuous’ (this hymn) containing (the word) ‘prayer’ in ‘To Indra the prayers most truly given’ and ‘O Indra, these prayers have the Gotamas made’ the Brāhmaṇācchaṅsin recites. ‘Ordering the bearer’ (this hymn) containing (the word) ‘bearer’ in ‘They have produced the bearer’ the Achāvāka recites. They say ‘Why does the Achāvāka recite this hymn containing (the word) “bearer” both in the days that go away and those that come up again?’

The knower of many Ṛcs is powerful; the hymn contains (the word) ‘bearer’; the bearer bears the yoke to which it is yoked. Therefore the Achāvāka recites in both cases this hymn containing (the word) ‘bearer’, both in the days that go away and in those that come up again. These are on five days, the Caturviñça, Abhijit, Viṣuvant, Viçvajit and Mahāvrata; these days are Ahīnas, for nothing in them is left out; these days go away without recurring; therefore they recite them on these days. In that they recite them, (they hope) ‘Let us obtain the worlds of heaven without defect, with all forms, with all perfection. In that they recite them, they invite Indra with them, like a bull to a cow. In that moreover they recite them, it is for the continuity of the Ahīna; verily thus they continue the Ahīna.