26 Gained by the Asvins is the morn's libation, Indra's libation of mid-day by Indra. Sarasvati obtains the third outpouring, the offering sacred to the Visve Devas. 27 By Vâyu cups he gains the cups of Vâyu, and by the basket gains the vat for Soma. By the two jars he gains two cleansing-vessels, and by the cooking-pot the pot for cooking. 28 By sacrificial texts are gained the Grahas, and by the Grahas lauds and laud arrangements. By metres are obtained Ukthas and praise-songs, and by the 29 Draughts he obtains by pouring out libations, and wishes by the utterance of praises, By Samyu he obtains Patnisamyâjas, and Consummation by 30 He gains by vow of fasting Consecration, by Consecration gains the priestly guerdon. He gains by priestly guerdon faith; by faith comes knowledge of the truth. 31 So far the type of sacrifice was formed by Brahmâ and the Gods. All this he gains, when juice is shed, in the Santrâmaņî sacrifice. 32 The rite with sacred grass, wine, store of heroes, the mighty ones speed on with adorations. May we, sweet-singing sacrificers, setting Soma mid Gods in heaven, give joy to Indra. 27 Vayu cups: wooden Soma cups sacred to Vayu the Wind-God. Basket: sata; a sacrificial vessel made of reeds or cane. Trough for Soma: dronakalasa, a large wooden vessel serving as a reservoir. Two jars of Surà. Two cleansing vessels: the Putabhṛit and the Âdhavanîya; in the latter the Soma is shaken and cleaned, and the former receives the purified juice. 28 Avabhritha: the expiatory bath of purification after sacrifice, to atone for any defects in its performance. See III. 48. See 29 Draughts: grahas; see VII, first note. Samyu: an oblation so called, meaning Fortunate, Patnisamyajas: oblations of clarified butter offered to the Patnis (Consorts of the Gods), and to Soma, Tvashtar, and Agni, Consummation; sumstha; concluding form of the Soma sacrifice. S. B E. XXVI. p. 393, note. Samishṭayajus; see XVIII. 56, note. Mahidhara explains the second line differently by amplification of the text: By Samyu he obtains Simyu, by Patnisamyajas he obtains Patnisamyâjas, by Consummation he obtains Consummation, by Samishṭayajus he obtains Samishṭayajus. 30 Vow of fasting: see I. 5, 31 Brahma: or Prajapati, Lord of Creatures. He: the Sacrificer. Juice: Surâ representing Soma. That is, the Sautramanî becomes a Soma-sacrifice. 32 Here the Adhvaryu offers three milk libations. Mighty ones: priests. 33 All essence of thine own in plants collected, all strength of Soma when poured out with Surâ— Therewith impel with joy the sacrifice, Sarasvati, the Asvíns, 34 That which Sarasvati poured out for Indra, by Asvins brought from Namuchi the demon, This flowing drop, brilliant and full of sweetness, I drink and feed on here, the King, the Soma, 35 Whatever portion of the savoury fluid is clinging here, what Indra drank with powers, That drop thereof with pure and holy spirit I drink aud feed upon, the King, the Soma. 36 To Fathers who claim Svadhâ be Svadhâ and homage! To Grandfathers who claim Svadhâ be Svadhá and homage! To Great-grandfathers who claim Svadhâ be Svadha and homage! The Fathers have eaten. The Fathers have rejoiced. The Fathers have been satisfied. Fathers, be ye purified, 37 Cleanse me the Fathers who enjoy Soma! Grandfathers make me clean! May Great-grandfathers cleanse me with a sieve that brings a century. May my Grandfathers cleanse me, may my Great-grandfathers make me clean. With sieve that brings a century may I obtain full length of life. 38 Agni, thon pourest life: send down upon us food and vigorous strength. Drive thou misfortune far away. 33 With mortars (mortar-shaped cups) of Palasa wood the Pratiprasthitar offers libations of Surâ in the Southern fire and recites the formula addressed to the liquor. Joy: the exhilaration produced by the spirituous draught. 34 Namuchi: who had stolen it from Indra. See X. 33, and Muir, O. S. Texts, V. p. 94, note, 35 Here in the cup whose contents have been offered to Indra. 36 Here follow formulas for oblation and prayer to the Fathers or Manes of departed ancestors. Svadhi: food; oblation; also a sacrificial exclamation. The residue of the three Surâ libations to the Asvins, Sarasvati, and Indra is now offered outside the enclosing-sticks, ou the coals of the Âhavanîya fire, to Ancestral Spirits of three grades. 37 A jar of Surâ pierced with a hundred holes is hung over the Southern fire-place, and a sieve or strainer made of hair of horse, cow, goat, and wool, with gold, is placed beneath. As the liquor drops thereon the Sacrificer recites texts for his purification. 38 Taken from R. V. IX. 66. 19. 39 Cleanse me the companies of Gods! May thoughts with spirit make me clean. Cleanse me all things that be! Do thou, O Jâta vedas, make me clean. 40 Purify me, O Agni, God, refulgent with thy pure bright sieve, With powers according to thine own. 41 0 Agni, may the cleansing sieve, diffused through all thy fiery glow, Holy devotion, make me clean. 42 May Pavamâna with his sieve, Guest of all tribes, cleanse us to-day, He who is Cleanser make us clean. 43 Sayitar, God, by both of these, libation, purifying power, Purify me on every side. 44 Dear to all Gods hath come the cleansing Goddess, she who contains these many smooth-backed figures. Through her may we in sacrificial banquets taking our pleasure be the lords of riches. 45 The Fathers who in Yama's realm are equal and unanim ous Their world is Svadha, reverence. To Gods let sacrifice be paid. 46 Equals, unanimous, my folk yet living among those who live On me be set their glory through a hundred years in this our world. 39 Cf. R. V. IX. 67. 27. 40 Sieve the purifying power of fire. 41 Taken, with the exception of the last Pâda, from R. V. IX. 67. 23. 42 Taken froin R. V. IX. 67. 22. Pavamana: Soma undergoing purification. Cleanser: Pótar, Cleaning-Priest. 43 Taken from R. V. IX. 67. 25. 44 A Pravahlika or Enigmatical Verse. Cleansing Goddess: what Goddess is intended is uncertain. Mahidhara sugests the Sura-Jar, or the Sautrâmani, or Vak, Speech, or the Ukha (XI. 16). If the Sur-Jar is intended, the smooth-backed figures, or bodies, may be the drops which fall from its hundred holes. Cf. A. V. VI. 62. 2, from which, with a variation, the second half of the verse is taken, 45 He offers oblation, Their world: meaning, according to Mahidhara, in their world. 46 He offers an oblation of clarified butter. 47 I have heard mention of two several pathways, way of the Fathers, way of Gods and mortals. On these two roads each moving creature travels, each thing between the Father and the Mother. 48 May this my sacrifice bring store of children, with ten brave sous, full-companied, for welfare Life-winuing, winuing offspring, winning cattle, winning this world of ours and peace and safety. May Agni make my progeny abundant. Do ye confer food, milk, and manly vigour. 49 May they ascend, the lowest, highest, midmost, the Fathers who deserve a share of Soma. May Fathers who have gained the world of spirits, gentle and righteous, aid us when we call them. 50 Our Fathers are Angirases, Navagvas, Atharvans, Bhrigus, who deserve the Soma. May these the holy look on us with favour: may we enjoy their gracious loving kindness. 51 Our ancient Fathers who deserve the Soma, who came, most noble, to our Soma banquet With these let Yama, yearning with the yearning, rejoicing eat our offerings at his pleasure. 52 Thou, Soma, art preeminent for wisdom: along the straightest path thou art our leader. Our prudent Fathers by thy wisdom, Soma, dealt out among the Gods their share of treasure. 53 For our sage Fathers, Soma Pavamâna, of old performed by thee their sacred duties. Fighting unvanquished, open the enclosures: enrich us. with large gifts of steeds and heroes. 47 He offers an oblation of milk. The formula is taken from R. V. X. 88. 15. Two several pathways: the way to the other world and the way back, regarded as distinct. The Father and the Mother: heaven and earth. 48 The sacrificer drinks the remains of the milk oblation. Sacrifice: sacrificial food. Do ye: he addresses the officiating priests. 49 The formula is taken from R V. X. 15. 1. Ascend rise to higher rank and obtain the best oblation, according to Siyana. Lowest, highest, midmost: dwellers on earth, in heaven, in sky; Barhishads, Somavats, Aishvittas. Verses 49-54 are addressed to the highest class. 50 Angiruses, etc: semi-divine members of half-mythical priestly families of the most ancient times. The formula is taken from R. V. X. 14. 6. 51 Taken from R. V. X. 15. 8. 52 Taken from R. V. L. 91. 1. Prudent: skilled in sacrificing": Mahidhara. 53 Taken from R. V. IX. 96. 11. The enclosures: the obstructions which keep the seasonable rain from falling. 54 Associate with the Fathers thou, O Soma, hast spread thyself abroad through earth and heaven. So with oblation let us serve thee, Indu, and so let us become the lords of riches. 55 Fathers who sit on sacred grass, come help us: these offerings we have made for you; accept them. So come to us with most auspicious favour, and give us health and strength without a trouble. 56 I have attained the gracious-minded Fathers, have gained a son and progeny from Vishņu. They who enjoy pressed juices with oblation, seated on sacred grass, come oftenest hither. 57 May they, the Fathers, worthy of the Soma, invited to their favourite oblations Laid on the sacred grass, come nigh and listen may they be gracious unto us and bless us. 58 May they our Fathers whom the flames have tasted, worthy of Soma, come on God-ward pathways. Enjoying at this sacrifice their portion, may they be gracious unto us and bless us. 59 Fathers whom Agui's flames have tasted, come ye nigh: ye kindly leaders, take ye each your proper place. Eat sacrificial food presented on the grass: grant riches with a multitude of hero sous. 54 Taken from R. V. VIII. 48. 13, Indu: Soma. 55 Three formulas are now addressed to the Barhishads, the Manes who sit on the sacred grass that covers the altar and the floor of the sacrificial hall. The first formula is taken from R. V. X. 15. 4. 56 Taken from R. V. X. 15. 3. Attained: won the presence of. Son and progeny: the meaning appears to be, as suggested by Prof. Ludwig in his commentary on the original hymn, that the sacrificer has discharged his obligation to the Fathers by begetting a son through the favour of Vishnu (R. V. X. 184. 11). Still vikramanam: is an unintelligible expression in this connexion. Another explanation, says Prof. Ludwig, would be to take napatam: as fire, and vikramaņam vishnoḥ: [Vishnu's striding forth as the sun. Prof. Grassmann translates: 'die Kinder und den höchsten Schritt des Vischnu'; the children and the highest stride of Vishnu. Mabidhara takes vishnoḥ to mean of the sacrifice,' and napatam and vikramanam as the two paths leading to the Gods and to the Fathers. 57 Taken from R. V. X. 15. 11. 58 Four formulas follow addressed to the Agnishvâttas, those whose bodies have been tasted or consumed by Agni or the fire of the funeral pile. 59 Taken from R. V. X. 15. 11, |