Shatapatha Brahmana 13.5

Then, on the morrow, there is (used) Gotama's Stoma (form of chanting) successively increasing by four (verses): the Bahishpavamâna thereof is on four, the Âgya (stotras) on eight, the Mâdhyandina Pavamâna on twelve, the Prishtha (stotras) on sixteen, the Ârbhava Pavamâna on twenty, and the Agnishtoma-sâman on twenty-four (verses).

Now, some make its Agnishtoma-sâman a Sâman of four (verses), saying, 'It is neither an Agnishtoma, nor an Ukthya.' If they do so, let hire (the Hotri), after reciting the Stotriya (strophe) together, recite the Anurûpa (strophe) together: the Rathantara Prishtha-sâman, the Sastra containing the Rathantara (text), and the Agnishtoma sacrifice--thereby he makes sure of this world.

'There are twenty-one Savanîya victims, all of them sacred to Agni: for these there is one and the same performance,' so say some; but, indeed, he should immolate two sets of eleven (victims), with the view of his obtainment of whatever desired object there may be in (victims) belonging to a set of eleven.

When the Agnishtoma is completed, and the Vasatîvarî water carried round, the Adhvaryu performs the Annahomas (oblations of food): the import of these has been explained. With twelve Anuvâkas (Vâg. S. XXII, 23-34), 'To the in-breathing hail! To the off-breathing hail!' (he offers)--twelve months are a year, and the year is everything, and the Asvamedha is everything: thus it is for his obtaining and securing everything.

The central day is an ekavimsa day; for the twenty-one-fold is yonder sun, and he is the Asvamedha: by means of his own Stoma he thus establishes him in his own deity,--therefore it is an ekavimsa day.

And, again, as to why it is an ekavimsa day;--man is twenty-one-fold--ten fingers, ten toes, and the body (self) as the twenty-first: by means of that twenty-one-fold self he thus establishes him in the twenty-one-fold (day) as on a firm foundation,--therefore it is an ekavimsa day.

And, again, as to why it is an ekavimsa day;--the ekavimsa, assuredly, is the foundation of Stomas, and manifold is that ever-varying performance which takes place on this day,--and it is because he thinks that that manifold and ever-varying performance which takes place on this day, shall take place so as to be established on the ekavimsa as a firm foundation, that this is an ekavimsa day.

Now, as to the morning-service of this day. The Hotri, having recited as the Âgya (hymn) in the Paṅkti (metre) 'Agni I think on, who is good...,' recites thereto the one of a one-day's Soma-sacrifice. And the Bârhata Praüga and the Mâdhukhandasa one he recites both together in triplets--(this being done) for the obtainment of the objects of desire which (may be contained) both in the Bârhata and the Mâdhukhandasa Praüga. The morning-service is (thus) set right.

Then as to the midday-service. For the obtainment of the Asvamedha, the atikhandas (verse, II, 22, 1), 'In the three troughs the buffalo drank the barley-draught,' is the opening verse of the Marutvatîya (sastra); for outstanding, indeed, is this atikhandas (hypercatalectic verse) amongst metres, and outstanding is the Asvamedha amongst sacrifices. This (verse), being recited thrice, amounts to a triplet, and thereby he obtains the object of desire which (may be contained) in the triplet. 'Here, O good one, is the pressed plant' (Rig-veda VIII, 2, 1-3) is the 'anukara' (sequent triplet): this same (triplet) is the constant connecting link of the one-day's sacrifice. Having recited both the paṅkti (verses, I, 80, 1-16) 'Here in the Soma-draught alone (the Brahman gave thee strength),' and the six-footed ones (VIII, 36, 1-7) 'The patron thou art of the offerer of Soma,' he inserts the Nivid in the (hymn) of the one-day's sacrifice. Thus as to the Marutvatîya (-sastra).

Then as to the Nishkevalya (-sastra). The Mahânâmnî (verses) are the Prishtha (-stotra); and he recites them along with the anurûpa (verses) and pragâtha (-strophes), for the obtainment of all the objects of his desire, for in the Mahânâmnîs, as well as in the Asvamedha, are contained all objects of desire. Having recited the paṅkti verses (I, 81, 1-9) 'Indra hath grown in ebriety and strength,' and the six-footed ones (VIII, 37, 1-7) 'This sacred work didst thou protect in fights with Vritra,' he inserts the Nivid in the (hymn) of the one-day's sacrifice. The midday-service is (thus) set right.

Then as to the evening-service. The atîkhandas verse (Vâg. S. IV, 25), 'Unto that god Savitri within the two bowls (do I sing praises),' is the opening verse of the Vaisvadeva(-sastra): the mystic import thereof is the same as of the former (atikhandas verse). The Anukara (Rig-veda I, 24, 3-5), 'Unto (abhi) thee, (the lord of treasures), O god Savitri, (ever helpful we come for our share...),' contains (the word) 'abhi,' as a form (sign) of victory (abhibhûti). Having recited the Sâvitra (triplet, VI, 71, 4-6), 'Up rose this god Savitri, the friend of the house...,' he inserts the Nivid in the (hymn) of the one-day's sacrifice. Having recited the four verses to Heaven and Earth (IV, 56, 1-4), 'The mighty Heaven and Earth, the most glorious, here...,' he inserts the Nivid in the (hymn I, 159) of the one-day's sacrifice. Having recited the Ârbhava (hymn, IV, 34), 'Ribhu, Vibhvan, Indra, Vâga, come ye to this our sacrifice...,' he inserts the Nivid in the (hymn, I, 111) of the one-day's sacrifice. Having recited the (hymn, V, 41) to the All-gods, 'Who is there righteous unto you, Mitra and Varuna?...,' he inserts the Nivid in the (hymn, I, 89) of the one-day's sacrifice. Thus as to the Vaisvadeva (-sastra).

Then as to the Âgnimâruta. Having recited the (hymn, VI, 7) to (Agni) Vaisvânara, 'The head of the sky, and the disposer of the earth...,' he inserts the Nivid in the (hymn, III, 3) of the one-day's sacrifice. Having recited the (hymn, V, 57) to the Maruts, 'Hither, O Rudras, come ye united with Indra...,' he inserts the Nivid in the (hymn, I, 87) of the one-day's sacrifice. Having recited the nine verses (VI, 15, 1-9) to Gâtavedas, 'This guest of yours, the early-waking...,' he inserts the Nivid in the (hymn, I, 143) of the one-day's sacrifice. And as to why the (hymns) of the one-day's sacrifice are used for inserting the Nivid, it is for the sake of his (the Sacrificer's) not being deprived of a firm foundation, for the Gyotishtoma is a foundation.

For this (day) there are those sacrificial animals--'A horse, a hornless he-goat, and a Gomriga,' fifteen 'paryaṅgyas': the mystic import of these has been explained. Then these wild ones--for spring he seizes (three) kapiñgalas, for summer sparrows, for the rainy season partridges: of these (wild animals) also (the mystic import) has been told.

Then those (victims) for the twenty-one (stakes). He seizes twenty-one animals for each of the (eleven) deities of the Seasonal offerings; for as many as there are gods of the Seasonal offerings so many are all the gods; and all objects of desire are in the Asvamedha: 'by gratifying all the deities I shall gain all my desires,' so he thinks. But let him not proceed in this way.

Let him seize seventeen victims for the central stake, in order that he may gain and secure every-thing, for the seventeenfold is Pragâpati, and the seventeenfold (stoma) is everything, and the Asvamedha is everything;--and sixteen at each of the other (stakes) in order that he may gain and secure everything, for everything here consists of sixteen parts, and the Asvamedha is everything. Thirteen wild (beasts) he seizes for each intermediate space, in order that he may gain and secure everything, for the year consists of thirteen months, and the Asvamedha is everything.

Now, prior to the (chanting of the) Bahishpavamâna, they (the assistants of the Adhvaryu) bring up the horse, after cleansing it; and with it they glide along for the Pavamâna: the mystic import of this has been explained. When the Bahishpavamâna has been chanted, they make the horse step on the place of chanting: if it sniffs, or turns away, let him know that his sacrifice is successful. Having led up that (horse), the Adhvaryu says, 'Hotri, sing praises!' and the Hotri sings its praises with eleven (verses, Rig-veda I, 163, 1-11)--

'When, first born, thou didst neigh...'--thrice (he praises) with the first, and thrice with the last (verse), these amount to fifteen,--fifteenfold is the thunderbolt, and the thunderbolt means vigour: with that thunderbolt, vigour, the Sacrificer thus from the very first repels evil: thus, indeed, it is to the Sacrificer that the thunderbolt is given in order to smite for him whoever is to be smitten.--[Rig-veda I, 163, 12. 13], The swift racer hath gone forward to the slaying....'--'The racer hath gone forward to the highest place...'--

Having omitted these two (verses), he inserts the hymn (I, 162), 'Never (shall forget us) Mitra, Varuna, Aryaman, Âyu...,' in the Adhrigu (litany). Some, however, insert this verse (I, 162, 18), 'Thirty-four (ribs) of the steed, akin to the gods, (doth the knife hit)...,' before the (passage,--'twenty-six are its) ribs,' thinking lest they should place the holy syllable 'om' in the wrong place, or lest they should suggest the plural by a singular. Let him not proceed thus, but let him insert the hymn as a whole.--'The swift racer hath gone forward to the slaying...'--'The racer hath gone forward to the highest place...'--

Having uttered these two (verses), he pronounces what remains of the Adhrigu. 'A cloth, an upper cloth, and gold,' this is what they spread out for the horse: thereon they 'quiet' (slaughter) it. When the victims have been 'quieted,' the (king's) wives come up with water for washing the feet,--four wives; and a young maiden as the fifth, and four hundred female attendants.

When the foot-water is ready, they cause the Mahishî to lie down near the horse, and cover her up with the upper cloth, with 'In heaven ye envelop yourselves,'--for that indeed is heaven where they immolate the victim,..., 'May the vigorous male, the layer of seed, lay seed!' she says for the completeness of union.

Whilst they are lying there, the Sacrificer addresses the horse (Vâg. S. XXIII, 21), 'Utsakhyâ ava gudam dhehi!' No one replies to him, lest there should be some one to rival the Sacrificer.

The Adhvaryu then addresses the maiden, 'Hey hey maiden, that little bird...'--The maiden replies to him, 'Adhvaryu! that little bird...'

And the Brahman addresses the Mahishî, 'Mahishî, hey hey Mahishî, thy mother and father mount to the top of the tree...'--She has a hundred daughters of kings attending upon her: these reply to the Brahman, 'Brahman, hey hey Brahman, thy mother and father play on the top of the tree...'

And the Udgâtri addresses the favourite, 'Vâvâtâ, hey hey Vâvâtâ, turn upwards!' She has a hundred noble-women (râganyâ) attending upon her: these reply to the Udgâtri, 'Hey hey Udgâtri, turn upwards!'

And the Hotri says to the discarded wife, 'Parivriktâ, hey hey Parivriktâ, when large meets small in this amhubhedî...'--She has a hundred daughters of heralds and head-men of villages attending upon her: these reply to the Hotri, 'Hotri, hey hey Hotri, when the gods favoured the lalâmagu...'

Then the chamberlain addresses the fourth wife, 'Pâlâgalî, hey hey Pâlâgalî, when the deer eats the corn, one thinks not of the fat cattle...'--She has a hundred daughters of chamberlains and charioteers attending upon her: these reply to the chamberlain, 'Chamberlain, hey hey chamberlain, when the deer eats the corn, one thinks not of the fat cattle...'

These speeches, the derisive discourses, indeed are every kind of attainment, and in the Asvamedha all objects of desire are contained: 'By every kind of speech may we obtain all objects of our desire' thus thinking, they cause the Mahishî to rise, Those (women) then walk back in the same way as they had come; and the others finally utter the verse containing (the word) 'fragrant' (Rig-v. IV, 39, 6), 'To Dadhikrâvan have I sung praises...'

For, indeed, life and the deities depart from those who at the sacrifice speak impure speech: it is their speech they thereby purify so that the deities may not depart from the divine service. Now (some) put the omentum of the Gomriga and that of the hornless he-goat upon the horse and then take it (to the Âhavanîya), saying, 'The horse has no omentum.' Let him not do so: of the horse he should certainly take the fat; the (omenta of the) others are normal.

When the omenta have been roasted, and when they have performed (the oblations) with the Svâhâs, and returned to the back (of the sacrificial ground), they hold a Brahmodya (theological discussion) in the Sadas. Having entered by the front door, they sit down at their several hearths.

The Hotri asks the Adhvaryu (Vâg. S. XXIII, 45), 'Who is it that walketh singly?...' He replies to him (ib. 46), 'Sûrya (the sun) walketh singly...'

The Adhvaryu then asks the Hotri (Vâg. S. XXIII, 47), 'Whose light is there equal to the sun?...' He replies to him (ib. 48), 'The Brahman (n.) is the light equal to the sun...'

The Brahman then asks the Udgâtri (Vâg. S. XXIII, 49), 'I ask thee for the sake of knowledge, O friend of the gods [if thou hast applied thy mind thereto: hath Vishnu entered the whole world at those three places at which offering is made unto him?]' and he replies (ib. 50), 'I too am at those three places [at which he entered the whole world: daily do I, with the one body, go round the earth, the sky, and the back of yonder sky].'

The Udgâtri then asks the Brahman (Vâg. S. XXIII, 51), 'Into what (things) hath the Spirit entered, [and what (things) are established in the spirit? this, O Brahman, we crave of thee: what answer dost thou give unto us thereon?]' and he replies (ib. 52), 'Into five (things) hath the spirit entered, and they are established in the spirit: this I reply unto thee thereon; not superior in wisdom art thou (to me).'

When this (verse) has been uttered, they rise and betake themselves from the Sadas eastwards to the Sacrificer. Haying come to him, seated in front of the Havirdhâna (shed), they sit down in their several places.

The Hotri then asks the Adhvaryu (Vâg. S. XXIII, 53), 'What was the first conception?...' and he replies (ib. 54), 'The sky was the first conception...'

The Adhvaryu then asks the Hotri (ib. 55), 'Who, pray, is the tawny one (pisaṅgilâ)? [who is the kurupisaṅgilâ? who moveth in leaps? who creepeth along the path?]' and he replies (ib. 56), 'The tawny one is the uncreated (night); [the kurupisaṅgilâ is the porcupine; the hare moveth in leaps; the snake creepeth along the path].'

The Brahman then asks the Udgâtri (Vâg. S. XXIII, 57), 'How many kinds are thereof this (sacrifice), how many syllables?--[how many oblations? how often is (the fire) enkindled? The ordinances of sacrifice have I now asked of thee: how many priests offer in due form?]' and he replies (ib. 58), 'Six kinds there are of this (sacrifice), a hundred syllables, [eighty oblations, and three kindling-sticks; the ordinances of sacrifice do I declare unto thee: seven priests offer in due form].'

The Udgâtri then asks the Brahman (Vâg. S. XXIII, 59), 'Who knoweth the navel of this world? [who heaven and earth and the air? who knoweth the birth-place of the great Sun? who knoweth the Moon, whence it was born?]' and he replies (ib. 60), 'I know the navel of this world, [I know heaven and earth and the air; I know the birth-place of the great Sun, and I know the Moon, whence it was born]'

The Sacrificer then asks the Adhvaryu (Vâg. S. XXIII, 61), 'I ask thee about the farthest end of the earth, [I ask where is the navel of the world; I ask thee about the seed of the vigorous steed; I ask thee about the highest seat of speech];' and he replies (ib. 62), 'This altar-ground is the farthest end of the earth; [this sacrifice is the navel of the world; this Soma-juice is the seed of the vigorous steed; this Brahman (priest) is the highest seat of speech].'

Verily, this is the complete attainment of speech, to wit the Brahmodya, and in the Asvamedha all desires are contained: 'By means of all speech may we obtain all our desires!' so (they think).

When the colloquy has been held, the Adhvaryu enters the (Havirdhâna), and draws Pragâpati's (first) Mahiman cup (of Soma) in a gold vessel. The Puroruk formula thereof is (Vâg. S. XXIII, 1; Rig-v. X, 121, 1), 'The golden germ was first produced...' And its Puroऽnuvâkyâ is (Vâg. S. XXIII, 63), 'Of good nature, self-existent at first (within the great ocean: I verily place the right germ whence is born Pragâpati).'--'May the Hotri offer to Pragâpati: [of the Mahiman Soma (cup); may he relish, may he drink the Soma! Hotri, utter the offering-formula!]' is the Praisha (ib. 64). The Hotri utters the offering-formula (ib. 65), 'O Pragâpati, none other than thee hath encompassed all these forms...;' and as the Vashat is pronounced, he (the Adhvaryu) offers with (Vâg. S. XXIII, 2), 'What greatness of thine there hath been in the day, and the year, [what greatness of thine there hath been in the wind and the air; what greatness of thine there hath been in the heavens and the sun, to that greatness of thine, to Pragâpati, hail, to the gods!]' He does not repeat the Vashat, for he offers the cup of Soma all at once.

Now as to the offering of the omenta. 'They should proceed with them singly up to the omentum of the Vaisvadeva (victim); and when the omentum of the Vaisvadeva has been offered, they should thereupon offer the others,' said Satyakâma Gâbâla; 'for, doubtless, the All-Gods (Visve Devâh) are all (sarve) the gods: it is in this way he gratifies them deity after deity.'

'When the omentum of the Aindrâgna (victim) has been offered, they should thereupon offer the others,' said the two Saumapa Mânutantavya;'for, doubtless, Indra and Agni are all the gods: it is in this way he gratifies them deity after deity.'

'When the omentum of the (victim) sacred to Ka has been offered, they should thereupon offer the others,' said Sailâli; 'for, doubtless, Ka is Pragâpati, and behind Pragâpati are all the gods: it is in this way he gratifies them deity after deity.'

'Having gone through the twenty-one deities of the Seasonal (victims), let them proceed by dividing (the omenta) into twenty-one parts,' said Bhâllaveya; 'for as many as there are Seasonal deities so many are all the gods: it is in this way he gratifies them deity after deity.'

'Let them proceed (with the omenta) singly and not otherwise,' said Indrota Saunaka; 'why, indeed, should they hasten? It is in this way he gratifies them deity after deity.' This, then, is what these have said, but the established practice is different therefrom.

Now Yâgñavalkya said, 'They should proceed simultaneously with the (omenta) of Pragâpati's (victims), and simultaneously with those consecrated to single gods: it is in this way that he gratifies them deity after deity, that he goes straightway to the completion of the sacrifice, and does not stumble.'

When the omenta have been offered, the Adhvaryu enters (the Havirdhâna shed) and draws Pragâpati's second Mahiman cup of Soma in a silver vessel. The Puroruk thereof is (Vâg. XXIII, 3), 'He who by his greatness hath become the one king of the breathing and blinking world, [and who here ruleth over the two-footed and the four-footed: to the god Ka (Who?) will we pay homage by offering].' The Anuvâkyâ and Yâgyâ are interchanged so as to (ensure) unimpaired vigour, and the Praisha (direction to Hotri) is the same (as that of the first cup). As the Vashat is uttered, he offers with (Vâg. S. XXIII, 4), 'What greatness of thine there hath been in the night, and the year, [what greatness of thine there hath been in the earth and the fire; what greatness of thine there hath been in the Nakshatras and the moon, to that greatness of thine, to Pragâpati, to the gods, hail ].' He does not repeat the Vashat: the significance of this has been explained.

Of the blood of the other victims they make no sacrificial portions; of (that of) the horse they do make portions. Of (the blood of) the others they make portions on the south side, of (that of) the horse on the north side (of the altar); of (the blood of) the others he makes portions on (a mat of) plaksha (ficus infectoria) twigs, of (that of) the horse on rattan twigs.

But concerning this, Sâtyayagñi said, 'They may indeed do it in either way, only one must not depart from the (right) path.' But the former, indeed, is the established practice. The sacrifice (of the second day) is an Ukthya: thereby he causes the air-world to prosper. The last day is an Atirâtra with all the Stomas, for him to obtain and secure everything, for the Atirâtra with all the Stomas is everything, and the Asvamedha is everything.

Its Bahishpavamâna (stotra) is in the Trivrit (9-versed Stoma), the Âgya (stotras) in the Pañkadasa (15-versed), the Mâdhyandina-pavamâna in the Saptadasa (17), the Prishthas in the Ekavimsa (21), the Tritîya Pavamâna in the Trinava (27), the Agnishtoma-sâman in the Trayastrimsa (33), the Ukthas in the Ekavimsa (21), the Shodasin in the Ekavimsa, the night (chants) in the Pañkadasa, the Sandhi (twilight chant) in the Trivrit (9). Whatever Sastra is (recited) for the second day of the Prishthya Shadaha that is (used at) the Atirâtra sacrifice; thereby he causes yonder (heavenly) world to prosper.

Now, Indrota Daivâpa Saunaka once performed this sacrifice for Ganamegaya Pârikshita, and by performing it he extinguished all evil-doing, all Brahman-slaughter; and, verily, he who performs the Asvamedha extinguishes (the guilt incurred by) all evil-doing, all Brahman-slaughter.

It is of this, indeed, that the Gâthâ (strophe) sings,--'In Âsandîvat, Ganamegaya bound for the gods a black-spotted, grain-eating horse, adorned with a golden ornament and with yellow garlands.'

[There are] those same first two days, and a Gyotis Atirâtra: therewith (they sacrificed) for Bhîmasena;--those same first two days, and a Go Atirâtra: therewith (they sacrificed) for Ugrasena;--those same first two days, and an Âyus Atirâtra: therewith (they sacrificed) for Srutasena. These are the Pârikshitîyas, and it is of this that the Gâthâ sings,--'The righteous Pârikshitas, performing horse-sacrifices, by their righteous work did away with sinful work one after another.'

Those same first two days, and an Abhigit Atirâtra,--therewith Para Âtnâra, the Kausalya king, once sacrificed: it is of this that Gâthâ sings,--'Atnâra's son, the Kausalya Para, Hairanyanâbha, caused a horse, meet for sacrifice, to be bound, and gave away the replete regions.'

Those same first two days, and a Visvagit Atirâtra,--therewith Purukutsa, the Aikshvâka king, once on a time performed a horse (daurgaha)-sacrifice, whence it is of this that the Rishi sings (Rig-v. IV, 42, 8),--'These, the seven Rishis, were then our fathers when Daurgaha was bound.'

Those same first two days, and a Mahâvrata Atirâtra,--therewith Marutta Âvikshita, the Âyogava king, once performed sacrifice; whence the Maruts became his guards-men, Agni his chamberlain, and the Visve Devâh his counsellors: it is of this that the Gâthâ sings,--'The Maruts dwelt as guards-men in Marutta Âvikshita's house, Agni as his chamberlain, and the Visve Devâh as his counsellors.' And, verily, the Maruts become the guards-men, Agni the chamberlain, and the Visve Devâh the counsellors of him who performs the horse-sacrifice.

Those same first two days, and an Aptoryâma Atirâtra,--it was therewith that Kraivya, the Pâñkâla king, once performed sacrifice,--for Krivis they formerly called the Pañkâlas: it is of this that the Gâthâ sings,--'At Parivakrâ, the Pâñkâla overlord of the Krivis seized a horse, meet for sacrifice, with offering-gifts of a hundred thousand (head of cattle).'

And a second (Gâthâ),--'A thousand myriads there were, and five-and-twenty hundreds, which the Brâhmanas of the Pañkâlas from every quarter divided between them.'

The Agnishtoma in the Trivrit (stoma); the Ukthya in the Pañkadasa; and the third day, with the Uktha (stotras), in the Saptadasa; the Shodasin (stotra) in the Ekavimsa, the night (stotras) in the Pañkadasa, and the Sandhi (stotra) in the Trivrit,--this is the (sacrifice) resulting in the Anushtubh: it is therewith that sacrifice was performed by Dhvasan Dvaitavana, the king of the Matsyas, where there is the lake Dvaitavana; and it is of this that the Gâthâ sings,--'Fourteen steeds did king Dvaitavana, victorious in battle, bind for Indra Vritrahan, whence the lake Dvaitavana (took its name).'

The (three) Pavamâna (stotras) in the Katurvimsa (stoma), and (those performed) by repetitions in the Trivrit; the Pavamânas in the Katuskatvârimsa (44-versed stoma), and (those performed) by repetition in the Ekavimsa; the Pavamânas in the Ashtâkatvârimsa (48), and (those performed) by repetition in the Trayastrimsa (33) up to the Agnishtoma-sâman, the Uktha (stotras) in the Dvâtrimsa (32), the Shodasin in the Ekavimsa, the night (stotras) in the Pañkadasa, and the Sandhi (stotra) in the Trivrit

Suchlike is Vishnu's striding,--it was therewith that Bharata Dauhshanti once performed sacrifice, and attained that wide sway which now belongs to the Bharatas: it is of this that the Gâthâ sings,--'Seventy-eight steeds did Bharata Dauhshanti bind for the Vritra-slayer on the Yamunâ, and fifty-five near the Gaṅgâ.'

And a second (Gâthâ),--'Having bound a hundred and thirty-three horses, meet for sacrifice, king Saudyumni, more shifty, overcame the other shiftless ones.'

And a third,--'At Nâdapit, the Apsaras Sakuntalâ conceived Bharata, who, after conquering the whole earth, brought to Indra more than a thousand horses, meet for sacrifice.'

And a fourth,--'The greatness of Bharata neither the men before nor those after him attained, nor did the five (tribes of) men, even as a mortal man (does not touch) the sky with his arms.'

With the Ekavimsa-stoma Rishabha Yâgñatura, king of the Sviknas, performed sacrifice: it is of this that the Gâthâ sings,--'When Rishabha Yâgñatura was sacrificing, the Brahman-folk, having received wealth at the Asvamedha, divided the offering-gifts between them.'

With the Trayastrimsa-stoma Sona Sâtrâsâha, the Pâñkâla king, performed sacrifice: it is of this that the Gâthâ sings,--'When Sâtrâsâha performs the horse-sacrifice, the Trayastrimsa (stomas) come forth as (Taurvasa) horses, and six thousand mail-clad men.'

And a second (Gâthâ),--'At the sacrifice of thee, Koka's father, the Trayastrimsa (stomas) come forth, each as six times six thousand (horses), and six thousand mail-clad men.'

And a third,--'When Sâtrâsâha, the Pâñkâla king, was sacrificing, wearing beautiful garlands, Indra revelled in Soma, and the Brâhmanas became satiated with wealth.'

Satânîka Sâtrâgita performed the Govinata (form of Asvamedha), after taking away the horse of the Kâsya (king); and since that time the Kâsis do not keep up the (sacrificial) fires, saying, 'The Soma-drink has been taken from us.'

The mode (of chanting) for this (Govinata form) is:--the Pavamâna (stotras) in the Katurvimsa (stoma), and (those chanted) by repetitions in the Trivrit;--the Pavamânas in the Katuskatvârimsa, the Âgya (stotras) in the Ekavimsa, the Ukthas In the Trinava, the Prishthas in the Ekavimsa;--the Pavamânas in the Shattrimsa (36-versed), and (those chanted) by repetitions in the Trayastrimsa (33) up to the Agnishtoma-sâman, the Ukthas in the Ekavimsa, the Shodasin in the Ekavimsa, the night (stotras) in the Pañkadasa, and the Sandhi (stotra) in the Trivrit.

It is of this that the Gâthâ sings,--'Satânîka Sâtrâgita seized a sacrificial horse, in the neighbourhood, the sacrifice of the Kâsis, even as Bharata (seized that) of the Satvats.'

And a second,--'The mighty Satânîka, having seized, in the neighbourhood, Dhritarâshtra's white sacrificial horse, roaming at will in its tenth month, Satânîka performed the Govinata-sacrifice.'

And a fourth,--'The greatness of the Bharatas neither the men before nor those after them attained, nor did the seven (tribes of) men, even as a mortal man (does not touch) the sky with his flanks.'

Now as to the sacrificial gifts. Whatever there is towards the middle of the kingdom other than the land, the men, and the property of the Brâhmana, of that the eastern region belongs to the Hotri, the southern to the Brahman, the western to the Adhvaryu, the northern to the Udgâtri; and the Hotrikas share this along with them.

When the Udayanîyâ (completing offering) is finished, he seizes twenty-one barren cows, sacred to Mitra-Varuna, the Visve Devâh, and Brihaspati, with the view of his gaining those deities. And the reason why those sacred to Brihaspati come last is that Brihaspati is the Brahman (n.), and he thus establishes himself finally in the Brahman.

And as to their being twenty-one of them,--the twenty-one-fold is he who shines yonder: twelve months, five seasons, these three worlds, and yonder sun as the twenty-first--this consummation (he thereby obtains).

When the Udavasânîyâ (closing offering) is completed, they give, for a sacrificial gift, four women, with a maiden as the fifth, and four hundred female attendants according to agreement.

And during the following year he performs the animal sacrifices of the seasons,--six (victims) sacred to Agni in the spring, six to Indra in the summer, six to Parganya, or to the Maruts, in the rainy season, six to Mitra and Varuna in the autumn, six to Indra and Vishnu in the winter, and six to Indra and Brihaspati in the dewy season,--six seasons are a year: in the seasons, in the year, he thus establishes himself. These amount to thirty-six animals,--the Brihatî (metre) consists of thirty-six syllables, and the heavenly world is established upon the Brihatî: and thus he finally establishes himself, by means of the Brihatî metre, in the heavenly world.