·THE SRAUTA READER
(Appointed as a Text for Paper III of the
Sanskrit Honours B. A Eramination
of 1935 and 1936 )
VIDYA
TALVI
S. X....
VYLE
BHAVASI
LIBRARY
EDITED
A. B. Gajendragadkar,
Professor of Sanskrit, Elphinstone Cdlege, Bombay
AND
R. D. Karmarkar,
Principal and Professor of Sanskrit,
Sir Purashurambhau College, Poona
1934
Price Rapees Three

·Printed by Mr A V Patwardhan a tha Aryabhushan
Press, Blauburda Path, 936/3 Poona City
AND
Pablished by Professor A B Gajendragadkar,
Elphinstone College, Bombay

·CONTENTS . 19 19 ... + 1 ... > 19 2 Number and Name of the Extract Number of the Page on which the Extract begins (1) Taittiriyssambitá I. 9 1 (1 A) IL iv. 1 2 (1 B) II. iv.12 4 (1C) II. v. 11 6 (2) Altareyabrábw335. I. 13-15 3 (2 A) II. 11-12 14 (2 B) VIII. 14 19 (3) Taittiriyabrahmana I. i. ? 20 (3 A) I. i. 9... 25 (3 B) 11. ii. 9 ... 30 (3 C) III. ii. 8-9 33 (3 D) III. x. 9 44 (4) Satapathabrāhmaṇa I. i. 4 11-19 ... 51 (4 A) 1, vii. 2. 1-5 53 (4 B) III. vi. 2. 2-8 5+ (4 C) V1. i. 3. 1-20 56 XI. Y. 4, 1-18 62 (4 E) XI. v. 7. 1-10 68 (4 F) XII. v. 2. 1-15 ... 71 (4 G) XVI. iv.2. 23-29... 76 (5) Jaimipiyabrahmana I. 123-127 79 (5 A) I. 154-155 83 (5 B) II. 438-440 85 (5 C) III. 18 89 (5 D) III. 64 90 (5 E) III, 101 91 (5 F) III. 197 93 (6) Taittiriyārsnyaka IL X. ... 94 ... » ... 11 DOO 91 ... 91 PO .. .. 11 13 31 .. P.

·97
106
107
110
...
116
(7) Brhadiranyakopani-ad I. iii. 1-28
(PA) Brhadiranyakopani-ad V. ix-xi ...
(8) Chindogfopani-ad III. -
(SA) Chåndopropanised V. xi-xrii
(SB) Chandogyopanisad VIII. vii-xii ...
(9) Mugdakopanised I. ii
(9A) Mundokopanisad Ill. i
(10) Aitareyopanised I--III
(11) Bțbadderatá V. 50-81
(12) Śiberablāsya I. ii. 31-_53
125
128
4.
...
130
136
B.
149

·Srauta Reader srauta . No.1 Taittiriyasamhita I. 1.9 अहवानामासीद्रात्रिरसुरागां तेऽसुरा यद्देवानी वित्तं वेद्यमासीत्तेन सह ।। ३७॥ रात्रि प्राविशन्ते देवा हीना अमन्यन्त तेऽपश्यन्ना यी रात्रिरामेयाः । पशव इममेवाग्नि स्तवाम स नस्तुतः पशून्पुनस्पतीत तेऽग्निमस्तु- वन्थ्म एभ्यस्स्तुतो रात्रिया अध्यहरभि पशूमिराजते देवाः पशूने विवा' कामाई अकुर्वत य ए॒वं विद्वानग्निमुतिष्ठते पशुमान्भवति ॥ ३८ ॥ ६ आदित्यो वा अस्माल्लोकादमुं लोकमैत्सौमुं लोकं गत्वा पुनरिमं लोक- मुभ्यध्याय॒त्स इमं लोकमाग| मृत्योरविभेन्मृत्युसँयुत इव ह्ययं लोक- रसोऽमन्यतेममेवामिङ् स्तवानि स मा स्तुतस्सुवर्ग लोकं गंमयिष्यतीति । No. 1 (37) The day was the gods', the night the Asuras'. Those Asuras with whatever precious ( lit. fit to be secured) wealth belonged to the gods (33) entered the night. The gods thought [ themselves as] abandoned. They perceived: 'Tha night is Agai's, cattle are Agni's; let us praise this very Agni; he praised ( by us ] would be giving back our cattle'. They praised Agni; he praised ( by them ] delivered for them (their) cattle from night.to day. The gods having obtained [ their ] cattle performed [ their ] desires. He who knowing thus waits upon the fire, becomes possessed of cattle. (39) The sun | Aditys ), verily, went from this world to yonder world; he having gone to yonder world thought again of this world; be having come back to this world becane afraid of death. For, this world is, as it were, yoked with death. He thought : 'Let me praise this very Agni; he praised [ by me ] ·Brauia Reader सोऽनिमस्तीत्स एनर स्तुतस्सवर्ग लोकमंगमययः ॥ ३९ ॥ एवं विद्वानमिमुपतिष्ठते सुवर्गमेव लोकमति सर्वमायुरेति ॥ No.1A Tarttıriyasamita IT 1 1 देवा मनुष्याः पितरस्तेऽन्यत आसन्नसुरा रक्षारसि पिशाचास्तेऽ- न्यतस्तेषा देवानामुत यदल्प लोहितमर्वन् तद्रक्षासि रात्रीभिर- , सुनन्तासुब्धान्मृतान मि व्यौच्छुत्ते देवा अविदुर्यो वै नोऽथ म्रियते रक्षासि वा इमं मन्तीति ते रक्षास्युपॉमन्त्रयन्त तान्यनुवन्धर वृणामहै यत् ॥ १ ॥ असुरान्जयाम तन्नस्सहासदिति ततो पै देवा असुरानजयन्तेऽ- सुरान्जित्वा रक्षारस्युपानुदन्त तानि रक्षारस्यनृतमकर्तेति समन्त देवान्पर्यविशन्ते देवा अमावनाथन्त ते भये प्रवते परोडाशमष्टाकपालं ६ would make me go to the world of heaven' Ho prazsed Agni, he, praised, made him go to the world of heaven He who (10) knowing thus waits upon the fire goes indeod to the world of heaven and lives all his days No 1A (1) The gods men and the Pitts--they stood on one side, the Acuras, Raksgees and Pisacas they on the other Wbat small blood I or wound ] of the gods they caused, the Raksases inflamed at nights, and it dawned or them inflamed and dead. The gods understood 'Him, verily, who of us dies, the Raksages, verily, bave been killing' They opened negotiations with the Raksases, they said 'Let us choose a boon, what (2) we win from the Asuras, let thst be shared along with us' Tbereupon, venly. the gods conquered the Asures , tboy. having conquered the Aguras, drove away the Raksoses Those Rasases saying 'You baro playet (u) false' surrounded the gods on all sides The gnis approached Agni for profection They offered to Agni ·(1 A) Taittirīyasarihitū II. IV. 1 निर्रवपन्नमय विवाधवतेऽनये प्रतीकवते याये प्रर्वते निरवपन् यान्येव । पुरस्ताद्रक्षासि ॥ २॥ आसन्तानि तेन माणुदन्त यदन] विवाधवते यान्येवाभितो रक्षारस्या- सन्तानि तेन व्यबाधन्त यदग्नये प्रतीकवते यान्येव पश्चाद्रक्षास्यासन्तान १२ तेनापानुदन्त ततो देवा अवन्परासुरा यो भ्रात॒व्यवांथस्याथ्स स्पर्धमान पतयेष्ट्या यजेतानये प्रवते पुरोडाशमष्टाकपालं निवदमय विधिवते॥३॥ अग्नये प्रतीकवते यदग्नये पते निर्वपति य एवास्माच्छ्यान्भ्रातृ- १५ व्यस्तं तेन प्रणुदते यमय विधियते य एवैनन सदृतं तेन पि वाधते यग्नये प्रतीकवते य ए॒वास्मात्पापीयान्तं तेनाप नुते प श्रेया स भ्रात॒व्यं नुदतेऽति सदृश कामति नैनं पापीयानाप्नोति य एवं विद्वान॒तयेट्या यजते ॥ ४ ॥ Pravat a cake on oight potsherds, to Agni Vibadbovat, to Agni Pratikayat, In that they offered to Agni Pravat, whatever Raksases indeed were in front, (3) then they repelled thereby: in that I they offered] to Agni Vibadhavat, whatever Raksoses indeed were around, them they destroyed thereby ; in that [ they offered] to Agnt Fratikavat, whatever Raksases indeed were behind, them tbey drove away thoreby. Thus the gods prospered ( abharan); tbe Asurag were defeated. He who has enemies should in conflict sacrifice with this sacrificial offering. He should offer to Agni Pravat a cake on eight potsherds, to Agni Vibadhsyat, (4) to Agni Pratikavat. In that he offers to Agni Pravat, what enemy indeed is superior to him, kim he repels thereby; in that the offers to Agni Vibadhavat, who indeed is equal to him, hin he destroys thereby; in that [he offers] to Agni Pratikavat, who indeed is inferior to him, him be drives away thereby. Ke repels the enemy who is superior, surpasses him who is equal [ or like himl, the inferior one does not get at him who, knowing thus, sacrifices with this sacrificial offering.

·Srauta Reader No. 1 B Taittiriyasamhita II. IV. 12 त्वष्टा हुतपुत्रो वीन्द्र सोममाऽइत्तस्मिन्निन्द्र उपहबमैच्छत तं नोपहियत पुत्रं मेऽवधीरित स यज्ञवेशसं कृत्वा मासहा सोमपापबत्तस्य । यदत्यशिष्यत तत्त्वष्टाऽऽहवनीयमुप प्रायथ्स्वाहेन्द्रेशत्रुर्वर्धस्वेति स या- वदूर्ध्वः पराविध्यति तावति स्वयमेव व्य॑रमत यदि वा तावत्प्रवणम् ॥३६॥ आसीयदि वा तावदध्यग्नेरासीथ्स संभवन्नग्नषिोमाभि समभवथ्स ६ ईमात्रमिपुमा विष्वडवत स इमान्तोकानवृणोदिमान्लोकान- वृणोत्तबुत्रस्य॑ वृत्रुत्व तस्मादिन्द्रोऽविभेदपि त्वष्टा तस्मै त्वष्टा वज्रम- सिञ्चत्तपो वै स वज्र आसीत्तमुद्यन्तु नाशक्नोदय वै तर्हि विष्णुः ॥३७॥ अन्या देवताऽऽसीसोऽब्रवीविष्णवेहीदमा हेरिण्यावो येनायमिदमिति स विष्णुस्त्रेधाऽऽत्मान वि न्यधत्त पृथ-या तृतीयमन्तरिक्षे तृतीयं दिवि - No 1 B (36) Tvastr whose son had been killed, offered the some excluding Indra Indra wished for an invitation there, he [ Trastr ) did not invite him ( saying 1 'You have killed {my] son' 'Having made a disturbance at (or destroyed ) the sacrifice, he forcibly drank the Soms What remained out of it, that Tvnstr placed upon the Ahavaniya fire, with [the repetition of ] 'Hail! war great, he of whom Indra is the killer' While the fire ] was flaming upwards to strike, just then of itself it stayed, whether so much was before, (37) or so much was over the fire, he sprang up alive and came into union with Agni and Soms He grew up on all sides AD GTON ( sbot, or with the measure of an arrow), be covered up these worlds In tbst hic covered up these worlds, therefore ia Vstra so called Indra was afrald of him, as also Tvastr. For him Tvastr sprinkled up the Vajra,--penance, verily, was that Vaja-, he could not control it Now, verily, tben Visnu (38) was another deity ; be said 'Visnu, come along, let us take bold of that by which he is this [ world] ' That Visnudepor ·गर १२ (1 B) Taittiriyasamhitu II. 1V. 12 तृतीयमभिपर्यावर्ताद्वयत्रिभेद्यत्पृथिव्यां तृतीयमासीत्तेनेन्द्रो वज्रमुय- च्छद्विष्वनुस्थितस्सोऽब्रवीन्मा मे प्र हारस्ति वा इदम् ॥ ३८ ॥ मर्यि वीर्य' तत्ते प दास्यामीति तदस्मै प्रायच्छ्त्तत्प्रत्यगृह्णाा भेति तद्विष्णवेऽति पायच्छत्तद्विष्णुः प्रत्यगृह्णादस्मास्चिन्द्र इन्द्रियं दधात्विति यदन्तरिक्ष' तृतीयमासीत्तेनेन्द्रो वञ्जमुदयच्छद्विष्ण्वनुस्थितस्सोऽब्रवीन्मा १५ मे प हारस्ति वा इदम् ॥ ३९ ॥ मर्थि वीर्य तत्ते प्रदास्यामीति तदस्मै पार्थच्छत्तत्पत्यगृह्णादिमीऽधा इति तद्विष्णवेऽति प्रायच्छत्तद्विष्णुः मत्यगृह्णादस्माविन्द्र इन्द्रियं दधात्विति । यहिवि तृतीयमासीत्तेनेन्द्रो वज्रमुदयविष्ण्यनुस्थितस्सोऽत्रवीन्मा में प्र हानाहम् ॥ ४०॥ इदमस्मि तत्ते म दास्यामीति स्वी३इत्यबवीत्संधां तु सं २१ दवावहै त्वामेव प्र विशानीति यन्मां में विशेः किं मां मुळ्या sited himself in three places, me third on the earth, a third in tha middle region, a third in the sky, -for he was alraid of his waxing. The third which was on the earth, by means of it Indra raised the Vajra, supported by Visnu. He said: 'Strike not at me; there is, verily, this (39) vigour in me, that I shall give you.' He gave it to him, he accepted it and (saying]' You have supported me he offered it further to Visnu. That Visna accepted, [ saying] Let Indra place vigour in us.' The third which was in the middle region, by means of it Indra raised the Vajrs, supported by Visur. He said ; 'Strike not at me; there is, verily, this (40) vigour io me, that I shall give you.' He gave it to him, he accepted it, and [ saying ] *You have twice supported mothe offered it further to Visnu. That Visuu accepted, [saying] "Let Indra place vigour in us.' sky, by means of it Indra raised the Vaj-a, supported by Visņu. Hensid'Strike not at me%3; that by which I (41) on this world, I would give you." Very well'he said. * Let us however make a compact; let me just enter you." When you enter me, how would you enjoy me' (Indta] said. 'I would Thet hird which wag in the ·Špauta Reader इत्यवीत्त्वामेवेन्धीय तब मोगाय त्वा प्र विशेयमित्यत्तिं वृत्रः प्रा- विशदुदरं वै वृषः क्षुत्खलु वै मनुष्यस्य भ्रातॄन्यो यः ॥ ४१ ।। एवं वेद हन्ति क्षुध भ्रातृव्यं तदस्मै प्रायच्छ्त्तत्पत्यगृह्णात्रिमाऽधा इति तद्विष्णवेऽति प्रार्थच्छत्तद्विष्णुः प्रत्यगृह्णादस्मास्चिन्द्र इन्द्रियं दधात्विति २५ यत्रिः पार्यच्छत्रिः प्रत्यगृह्णात्तत्रिधातोस्त्रिधातुत्व यद्विष्णुरन्वतिष्ठत विष्णवेऽति प्रायच्छत्तस्मादन्द्रावैष्णव हविर्भवति यद्वा इदं कि च तदस्मै तत्मायच्छचस्सामानि यजू५ षि सहस्त्र वा अस्मै तत्पायच्छ- ३. त्तस्मासहस्रदक्षिणम् ।। ४२ ।। No. 10 Taittıriyasamhita II v 11 वाक्च मनवाऽऽतयितामहं देवेभ्यो हव्य हामीति वामनवीदह देवेभ्य इति मनस्ती प्रजापति प्रश्नमैतार सेोऽब्रवीत् ॥ ६४ ॥ enkindle you , for your enjoyment, I would enter you' be replied Vrtra entered him, the belly, verily, is Vrtra, hunger, Verily, 18 indeed the enemy of man, he who (42) knows thus destroys the enemy, hunger He gave it to him, be accepted it, and (saying) "Tbrice bave you supported me' offered it further to Visnu Visnu accepted it, saying Lot Indra place vigour in us' In that he gate thrice and he accepted thrice, therefore is the Tridhatu so called on account of its three-fold characterj In that Visnu supported {bimand he offered it to Višnu, therefore tbe offering belongs to Indra and Visnu Whatsoever, verily, is this, he gave to him, the Rke, the Samans, the Yojuses A thousand, verily, he offered to him, therefore it has a thousand gifts No 1C (64) Speech and mind competed I carry the offering to the gods' speech said, I to the gods' mind [unld} They Iwo went to Prajipati to ask [bım), be eaid ·7 (2) Ailareyabrühmana I. 13-15 प्रजापतितीव त्वं मनसोऽसि यद्धि मनसा ध्यायति तहाचा वदतीति । तत्खलु तुभ्यं न वाचा जॅनित्यत्रवीत्तस्मान्मनसा प्रजापतये जुह्वति मन इव हि प्रजापतिः प्रजापतेराप्त्यै ॥ NO 2 Aitareyabrahmana I. 13-15 सोमाय क्रीताय प्रोह्यमाणायानुश्हीत्याहाध्वर्युः । भद्रादभि श्रेयः प्रेहीत्यन्वाह । अयं वाव लोको भद्रस्तस्मादसावेव लोकः श्रेयान् स्वर्गमेव तल्लोकं यजमानं गमयति ॥ बृहस्पतिः पुर एता ते अस्त्विति । ब्रह्म वै बृहस्पतिवारमा एतत् पुरोगवमकर्ण चै ब्रह्मण्वाद्रिभ्यति ।। .. ३ Frajapati [to speech] 'You are but the messenger of mind, for what one thinks of in the mind, one speaks out in speech.' 'In that case, they would not offer to you in speech' said Isneech], Therefore they offer to Frajapati in the mind-for Prajapati is, as it were, the mind--for securing Prajapati. No.2 (13) For Soms bought and being led forward, do you recite the invitatory verse 'says the Adbvaryu. From good to better do you come forward [Taitti. Samhita Lil. 3.3] he saya-this world, verily, is good; than that the yonder world indeed is batter; thereby (tal) be cause the sacri. ficer to go to the world of hesten. * Let Bthaspati be your hsrbinger' The says]-Brahman [holy power; a Brahmans, according to Sayans], verily. is Brhaspatil; by this [dvitiyapadapaths,te mskes the Brahman itself for Brāhmans himself go abend for him (the sacrificer) ; not indeed what is associated with Brahman comes to barm, ·8 Srauta Reader अर्थमवस्य वर आ पृथि या इति । देवयजनं वै वरं पृथिव्यै । देवयजन एवेन तदवसाययति ।। आरे शत्रून् कृणुहि सर्ववीर इति । द्विषन्तमेवास्मै तत् पाप्मानं भ्रातृव्यमपनायतेऽधरं पादयति ।। सोम या मनोभुव इति तृच सौम्य गायत्रमन्वाह । सोमे राजनि प्रोह्यमाणे स्वयैवैनं तद्देवतया स्वेन च्छन्दसा समर्धयति ।। सर्वे नन्दन्ति यशसाऽऽगतेनेत्यन्वाह । यशो वै सोमो राजा । सर्वो ह वा एतेन क्रीयमाणेन नन्दति यश्च यज्ञे लप्स्यमानो भवति यश्च न । सभासाहेन संख्या सखाय इत्येष वै ब्राह्मणाना समासाह. १५ सखा यत् सोमो राजा ॥ किल्विषदित्येष उ एव किल्लिपस्पृयो 'Do you settle on this coveted for chosen) spot of the earth [he says]--the altar [ devayayanam, the place of sacrifice to the gods), verily, is the chosen (spot) of the earth , thereby he causes him to settle on the place of sacrifice to the gods itself Do you who are the foremost warrior keep away the enemies' he says)--thereby he indeed confounds for him the evil enemy (bhrātreya) who hates him, causes hia to lto low O Soms, those your beneficent--this triplet (RV. I 91-9-11] dedicated to soma in the Gayatri metre he recites when Soms the ltog is being led forward, thereby indeed with his own deity, bis own metre, he enriches bim All rejoice in the glory tbat has come (10 the arrival of Soms who is the cause of glory Siyana) (RV I 71 10j he reottes-glory, verily. Is Sama the king Every one, verity, mejoices in his being bought, {botb) he who is desirous of gain. 108 gonething and he who is not The friends in the arrival of the friend triumphant in the assembly' he ssys-rthis one Sons the king, verily, is the friend triumphant in the Assembly, of tho Brahmante The remover of Bin' (de sage)--this one, verily, is the remover of sin, bo verily, bo prosperg (blar zi, la engaged in the sacrifice, Siyans), who attains pre eminence, prospers ·9. (2) Aitareyabrahmana I. 13-15 वै भवति यः श्रेष्ठतामनुते स किल्बिर्ष भवति । तस्मादाहुर्माऽनुवोचो मा प्रचारीः किल्मिषं नु मा यातयनिति ॥ पितुषाणिरित्यनं वै पितु दक्षिणा वै पितु । तामेनेन सनोत्यनस- निर्मवैनं तत् करोति ॥ अरं हितो भवति पाजिनायेतीन्द्रियं वै वीर्य वाजिनम् । आजरसं हास्मै वाजिनं नापच्छिद्यते य एवं वेद ॥ आगन् देव इत्यन्वाहागतो हि स तर्हि भवति ॥ ऋतुभिर्वर्धत क्षयमित्य॒तवो वै सोमस्य राज्ञो राजभ्रातरो यथा मनुष्यस्य । तैरेवैनं तत् सहागमयति । दधातु नः सविता सुप्रजामिपमित्याशिषमाशास्ते ॥ स नः क्षपाभिरहाभिश्च जिन्वत्वित्यहानि वा अहानि रात्रयः क्षपाः २४ sinfully: therefore, they say : 'Do not recite, do not proceed, may you not bring on sin [let them not have sin to requite; Keith). *The winner of nourishunent' [ he saysJ--food, verily, is nourishment; the sacrificial fee, vorils, is nourishment; thereby howins it gives it over to the Rtviks: Sayana): thereby ho indeed makes him the winner for girer) of food. "Extremely beneficen! (or quite ready) is be for manly rigour' [ha 8956--the vigour of the sense.organs is, verily, prowess and minly vigour; manly vigour is not lost Caven rights up to old age by him who knows thus. The god has come '(RV. IV. 53,7) he says he indeed does arriso by that time. With the sessons may be prosper the abode [ho says-the seasons, serils. sre tbe royal brothers of Soros the king, as IR be case of a man; thereby be causes bla to come along with then. Mas Sarit: beton upon us good progeny and food (be *3581-bis benediction be insotes. May he with afghts and days strengthen us [he says]. tho days [sroken of In the Montre], rerils, are [the ordinary] . .

·10 Srauta Rearler २७ अहोरात्रैरेवास्मा एतामाशिषमाशास्ते । मजावन्तं रयिमस्मे समिन्व- वित्याशिवमेवाशास्ते ॥ या ते धामानि हविषा यजन्तीत्यन्वाह । ता ते विश्वा परिभूरस्तु १० यज्ञम् । गयस्कानः प्रतरणः सुवीर इति । गवा न. स्फावयिता प्रतार- यितवीत्येव तदाह ॥ अवीरहा प्रचरा सोम दुर्यानिति । गृहा वै दुर्या बिभ्यति वै सोमाद्राज्ञ 33 आयतो यजमानस्य गृहाः । स यदेतामन्वाह शान्त्यैवेनं तच्छमयति सोऽस्य शान्तो न प्रजा न पशून् हिनस्ति । इमा धिय शिक्षमाणस्य देवेति वारुण्या परिदधाति । वरुणदेवत्यो १६ वा एष तावद्यावदुपनट्यो यावत् परिश्रितानि प्रपद्यते। स्वयैवैनं तद्दे- वतया स्वेन रछन्दसा समर्धयति ।। days, the nights nights, with the days and the nights he indeed invokes for him this benediction Wealth with progeny may be impel forug' ſhe says) -this salle benediction be invokes These abodes of yours which they worship with oblation' (RV I 91 19] he recites, 'Let all of them be the encompasser of the sacrifice , sweller of (our) wealth, erabling (us) to cross beyond, [ bestower or possessed of] good heroes ' [hessys)- thereby he, verily, says 'Be you the sweller of our cattle and an accomplisher.' 'Nonslayer of four heroes, O Soma, do you move amidst our abodes (or doors 1' (he says)-houses, verily, are the abodes, the abodas (the warriors in the abodes Sägang) of the sacrificer, verlly, ara afraid of Some the king & he comes along , when be [tbe Hotr} recites this verse) he thereby psclfies him by the pscifying f words), he ISoms] pscified injures not his progeny or cattle 'Of him who is learning this prayer,OGod'[RV VIII 42 3), with this verse) to Varuns he concludes, this one that is, Soma) has Varung as his deity, so long as he is tied up, so long as he reaches the enclosed places; thereby with his own deity i is own metre (Trístubby ho enriches him ·(2) Aitareyabrāhnana I. 13-15 11 शिक्षमाणस्य देवेति शिक्षते वा एष यो यजते । क्रतुं दक्षं वरुण संशिशाधीति । वीर्य प्रज्ञानं वरुण संशिशाधीत्येव तदाह । ययाऽति विश्वा दुरिता तरेम सुतर्माणमधि नावं रुहेमेति । यज्ञो वै सुतर्मा नौः कृष्णाजिनं वै सुतर्मा नौर्वाग्वै सुतर्मा नीर्वाचमेव तदा- रुह्य तया स्वर्ग लोकमभि संतरति ॥ ता एता अष्टावन्वाह रूपसमृद्धाः । एतद्वै यज्ञस्य समृद्धं यद्रूपसमृदं यत् कर्म क्रियमाणमृगभिवदति ।। तासां त्रिः पथमामन्वाह बिरुत्तमां ता द्वादश संपद्यन्ते । द्वादश वै मासाः संवत्सरः । संवत्सरः प्रजापतिः। ५५ प्रजापत्यायतनाभिरेवाऽऽभी राप्नोति य एवं वेद ।। त्रिः प्रथमां त्रिरुत्तमामन्वाह । यज्ञस्यैव तद्वौं नाति स्थेने बलाया- विसंसाय ।। १३॥ re •of him who is learning [ or of thy suppliant,--Keith] [he says]-he, verily, learns who sacrifices. 'Will and skill, O Varuns, do you sharpen ' [he saysthereby he, verily, says 'Strength and knowledge, O Varuna, do you sharpen.' By wbich we may cross beyond all evils, and mount upon the easily crossing boat' ſhe says)—the sacrifice, verily, is the easily crossing boat; the black antelope skin, verily, is the easily crossing boat; speech, verily, is the easily crossing boat; thus having mounted upon speech itself, be crosses over to the world of heaven with it. 'These eight [verses] perfect in form be recites ; that, verily, in the sacrifice is perfect which is perfect in form, that rite which being performed the verse describes. Of them he racites the first thrice, the lost thrice ; [tbus) they make up twelve ; twelve months, verily, form the year; the year is Prajapati; with these haring the same sbades as Prajapati, be prospera who knows thus. Thrice the first, thrice the last he recites: thereby be indeed tios the knots of the sacrifice for firmness, for strength, for non-slipping, .

·12 Srauta Reader अन्यतरोऽनडान् युक्तः स्यादन्यतरो विमुक्तोऽथ राजानमुपावहरेयुः। यदुभयोर्विमुक्तयोरुपावहरेयुः पितृदेवत्यं राजान कुर्युर्याक्तयोरयोगक्षेमः ५१ प्रजा विन्देत् ताः प्रजाः परिप्लवेरन् । योऽनड्वान् विमुक्तस्तच्छालासदा प्रजाना रूप यो युक्तस्तञ्च क्रियाणाम् । ते ये युक्तेऽन्ये विमुक्तेऽन्य उपावहरन्त्युभावेव ते क्षेमयोगी कल्पयन्ति ।। ५१ देवासुरा वा एषु लोकेषु समयतन्त । त एतस्या प्राच्या दिश्ययत- न्त । तांस्ततोऽसुरा अजयस्ते दक्षिणस्या दिश्ययतन्त । तास्ततोऽसुरा अजयंस्ते प्रतीच्या दिश्ययतन्त । तास्ततोऽसुरा अजयंस्त उदीच्या ५० दिश्ययतन्त । तास्ततोऽसुरा अजयंस्त उदीच्या प्राच्या दिश्ययत्तन्त । ते ततो न पराजयन्त । सैषा दिगपराजिता तस्मादेतस्या दिशि यतेत वा यातयेद्वेश्चरो हानृणाकतो. ॥ (14) One or (of the two oxen) should reman yokod, the other should be unyoked, and then they should take down the [Soma) king If they were to take down when both the oxen) were unyoked, they would make the king bare the Patrs as his deity (and so the Soms would cease to be fit for the gode), If when both yoked, lack of acquisition and security would reach the progeny , the progeny would scatter away The ox which is ungaked is the symbol of progeny sitting in the house, the yoked one that of those on the more Those who take down i Soma) when one is yoked and the other unyoked,--they indeed gecure (or bargain for ) both acquisition and security The gods and the Asuras, verily, come into conflict for for in these worlds They the godsj contended in this eastern quorter, the Asuras conquered them thence They contended in the southern quarter; the Aguras conquered them thonce They contended in the western quarter, the Asuras conquered them thence Thoy contended in the northern quarter, tho Asuras congacred them thence They contended in the north-eastern quarter, they were not conquered thence This is the uncons quered quarter, therefore in this quarter one should strive or • Čauso striving For (in this way) ono has poser to requite ono'x debts with the enemy, that is to deleat hin] ·12 A) Aitareyabrāhmana I. 13-15 13 ते देवा अब्रुवन्नराजतया वै नो जयन्ति राजानं करवामहा ६० इति । तथेति । ते सोमं राजानमकुर्वस्ते सोमेन राज्ञा सर्वा दिशोऽज- यन् । एप वै सोमराजा यो यजते । प्राचि तिष्ठत्यादधति तेन प्राची दिशं जयति । तं दक्षिणा परिवहन्ति तेन दक्षिणां दिशं जयति । तं ६३ प्रत्यञ्चमावर्तयन्ति तेन प्रतीची दिशं जयति । तमुदीचस्तिष्ठत उपाव- हरान्ति तेनोदीची दिशं जयति । सोमेन राज्ञा सर्वा दिशो जयति य एवं वेद ॥ १४ ॥ हविरातिथ्यं निरुप्यते सोमे-रानन्यागते । सोमो वै राजा यजमा- नस्य गृहानागच्छति तस्मा एतदपिरातिथ्यं निरुप्यते तदातिथ्यस्याति- थ्यत्वम् ॥ नवकपालो भवति । नव वै प्राणाः । प्राणानां क्लप्त्यै माणानां प्रतिप्रज्ञात्यै ॥ । The gods said :'Owing to our being without a king, they, verils, conquer us; lot us make a king'. Very well' [they said]. They made Soma king; with Soma as king thoy conquered all the quarters. He, verily, has Soma as king, who sacrifices. While [the cart] stands facing the esst, they place [Soma in itl: thereby he conquers the eastern quarter. They carry him round to the south; therebs he conquers the southern qusrter. They turn him around to the west ; thereby he con. quers the western quarter. They take bin down from [the cart] - facing the north; thereby he conquers the northern quarter. He who knows thus conquers all the quarters . by Soma the king. (15) The kospitable oblation is offered, when Some the king has come. Soma the king, verily, comes to the abodes of the sacrificer; to bim this hospitable oblation is offered, that is why the hospitable reception is so called. It is offered on nine potsherds ;-nine, verily, are the vital airs--[it serves) for the proper functioning of the vital airs, for tho recognition (or strengtheningſ of the vital airs.

·Srauta Reader वैष्णवो भवति । विष्णुर्वै यज्ञः । स्वयैवैनं तद्देवतया स्वेन च्छन्दसा समयति ।। सर्वाणि वाव च्छन्दासि च पृधानि च सोमं राजानं क्रीतमन्वायन्ति । ७५ यावन्तः खलु वै राजानमनुयन्ति तेभ्यः सर्वेभ्य आतिथ्य कियते । अग्नि मन्यन्ति सोमे राजन्यागते । तद्यथैवादो मनुप्यराज आगते- ऽन्यस्मिन् वाहयुक्षाणं वा वेहतं वा क्षदन्त एवमेवास्मा एतत् क्षदन्त ७८ यदनि मन्यन्त्यग्निहि देवाना पशुः ॥ १५ ॥ - No. 2 A Aitarbyabrahmana II 11-12 देवा वै यज्ञमतन्वत । तास्तन्वानानसुरा अभ्यायन् यज्ञवेशसभेषा करिष्याम इति । तानापीते पशौ पुर इव पर्यग्नेप्रति पुरस्तादुपायंस्ते 3 देवाः प्रतिबुध्याग्निमयीः पुरस्त्रिपुरं पर्यास्यन्त यज्ञस्य चाऽऽत्मनश्च गुप्त्यै। It belongs to Visnu , Vispu, verily, is tbe sacrifice Verily, with his own deity, his own metre, he enriches him All the metres and the Prsthas [ RV VIII. 84 1-3 musi cally dhanted], verily, follow Soma the king when bought As many as, verily, do follow the king, to all these is the hospi tality offered, They kindle the fire, when Soma the king das come Just 38 (in the world] this (guest reception) when a buman kung bas come or another deserving one, they kill a bull or a barren cow, in the same manner, they slay for him in that they enkindle the fire; for Agni is the beast for victim of the gods No. 2 A (11) The gods, verily, performed the sacrifice lothem performing the sacrifice came the Asuras, [saying) 'We shall RAMuseshstruction.tathelksmice. Wheathe victimmadhe Apri hymns recited over it, before as it were the circumnatnbulation of fire, they attacked them towards the post from the east. The gode, realjaing (their dapger] tbrew forth citadels made of Agn--three forts for the protection of the sacrifice and their ·(2A) Ailareiabrūk mine II. 11-12 15 ता एषामिमा अग्निमय्यः पुरो दीप्यमाना भ्राजमाना अतिष्ठस्ता असुरा अनपधृष्यवापाद्रवंस्तेऽमिनैव पुरस्तादसुररक्षांस्यपानतामिना पश्चात् ॥ तयैवेतद्यजमाना यत् पर्यनि कुर्वन्त्यग्निमयीरेव तत् पुरस्त्रिपुरं ६ पर्यस्यन्ते यज्ञस्य चाऽऽत्मनश्च गुप्त्यै । तस्मात् पर्यग्नि कुर्वन्ति । तस्मात् पर्यग्नयेऽन्वाह ।। तं वा एतं पशुमाप्रीतं सन्तं पर्यग्निकृतमुदञ्चं नयन्ति । तस्यो- ल्मुकं पुरस्ताद्वरन्ति । यजमानो वा एप निदानेन यत् पशुरनेन ज्योतिषा यजमानः पुरोज्योतिः स्वर्ग लोकमेव्यतीति । तेन ज्योतिषा यजमानः पुरोज्योतिः स्वर्ग लोकमेति ॥ तं यत्र निहनिष्यन्तो भवन्ति तदध्वर्युबहिरधस्तादुपास्यति । यदे- नमद आप्रीतं सन्तं पर्यनिकृतं बहिर्वेदि नयन्ति बर्हिषदमेवैनं तत् कुर्वन्ति ॥ १२ owo. These citadels made of Agni here stood shining and blazing forth. Those Asuras, without so much as withstanding [ the citadels ] ran away. They [the gods), verily, with Agni in front and Agni behind smote away the Aguras and the Rak- Ssses. In the same manner thus the sacrificers, in that they perform the oircumambulation of fire, throw forth citadels made of Agni-three forts-for the protection of the sacrifice and their ower. Therefore they perform the circumambulation of fire; therefore for the circumambulation of fire he recites. Verily, the victim over which the Apri bymns have been recited and round which fire has been carried, they lead northwards. Bafore it they carry storch [ thinking ] 'The victim, verily, is in effect the sacrificer; by this light the sacrificer with light before him would be going to the world of heaven'. By that light the sacrificer with light before him goes to the world of heaven, Where they are about to kill it, there the Adhvaryu throws the sacrificisl grass balos. In that indeed they carry it outside the altar, when the Apri hymns huyo been recited over it ·Srautre Renarier 16 तस्योवव्यगोह खनन्त्यौपा वा ऊवध्यमिय वा ओषधीना प्रतिष्ठा । तदेनत् स्वायामेव प्रतिष्ठायामन्तत. प्रतिष्ठापयन्ति ॥ तदाहुर्यदेष हविरेव यत् पशुरथास्य बहुपैति लोमानि त्वमसृक् १८ कुष्ठिका शमा विषाणे स्कन्दति पिशितं केनास्य तदापूर्यत इति । यदेवैतत् पशौ पुरोळाशमनुनिर्वपन्ति तेनैवास्य तदापूर्यते ॥ पशुभ्यो वै मेधा उदकामस्तो व्रीहिश्चैव यवश्च भतावजायेताम् । २१ तयत् पशौ पुरोळाशमनु निर्वपन्ति समेधेन न पशुनेष्टमसत् केवलेन न. पशुनेष्टमसदिति । समेधेन हास्य पशुनेष्ट भवति केवलेन हास्य पशुनेष्ट भवति य एवं वेद ॥ ११ तस्य वपामुखियाऽऽरन्ति । तामध्वर्युः सुवेणाभिषारयन्नाह स्तोके- २४ and fire has been carried round it they, verily, make it Bit on the grass They dig for it a hole for the offal (uvadhya), the plants, verily, are the offal, this [ earth } verily, is the support of the plants, thereby in its own support they establish it at the end Now they say This victim here verily, is the oblation, now or but ) much of it goes away-hair, skin, blood dew claws hooves the [two horns the raw flesh drops way , by what is that made up for it?' In that they indeed offer at the end a cake at the animal [sacrifice ], by that itself is that made .p for it From the victims, verily, the holy essences went away, becoming rice and barley were they produced In that at the anlmal tsacrifice] they offer at the end a cake [ they think] Let our sacrifice be with a victim with the holy essence, let our Bacrifice be with a vichin entire His sacrifice is with a victim with the holy essence, bis sacrifice is with a victim entire, who knows thus. (12) Having extracted its omentum they bring it, pouring over it Igliee) with the ladle the Adhyaryu says 'Recite for the drops. In that the drops drop down, [be thinks] 'The drops, ·17 (2A) Ailareyabralamuna II. 11-12 भ्योऽनुवूहीति । तद्यत् स्तोका श्रोतन्ति सर्वदेवत्या वै स्तोका नेन्म इमेऽनभिपीता देवान् गच्छानिति ॥ जुपस्व सप्रथस्तममित्यन्वाह । वचो देवप्सरस्तमं हव्या जुहान २७ आसनीति अग्रेवैनांस्तदास्ये जुहोति ॥ इमं नो यज्ञममृतेषु धेहीति सूक्तमन्वाह । इमा हव्या जातवेदो जुषस्वेति हव्यजुष्टिमाशास्ते । स्तोकानामने मेदसो घृतस्येति मेदसश्च २० हि घृतस्य च भवन्ति ॥ होतः पाशान प्रथमो निपयेत्यग्निः देवानां होताऽने प्राशान प्रथमो निष येव तदाह ॥ घृतवन्तः पावक ते स्तोका श्वोतन्ति मेदस इति मेदसश्च ह्येव हि घृतस्य च भवन्ति ॥ स्वधर्म देववीतये श्रेष्ठं नो धेहि वार्यमित्याशिषमाशास्ते ॥ . ३६ verily, have all deities associated with them, let not these ansatisfied by me go to the gods.' Rejoice in the most extending '[RY, L 75.1), be recites. The speech most agreeable to the gods, offering oblations in the mouth' [he says, thereby ho offors these in Agar's owa mouth. This our sacrifice, [OJatavedss], place among the immor. tals IEV. III. 21.1]-this hymn he recites. "These oblations, O Jātavedas, ba piesses to accept--with this he invokes the acceptance of (or rejoicing in the oblations. Of the drops, O. Agni, of fat, of ghee' (he says]--for they (the drops) are of fat and of ghee. 'O Hotr, est first sested' [he says-Agni, verily, is the Hotr of the gods; 'O Agni, est first seated'--this itself thereby he says. • Rich in ghee,o purifier, for you the drops of fat drop down[RV. III. 21.2] [be says-for they are indeed of fotand of ghee. * According to your nature (sludlarman) for the enjoyment, of the gods, give us the eminent coveted thing this benediction he invokes. 3 ·18 ३९ Śrauta Reader तुभ्य स्तोका घृतश्चुतोऽमे विप्राय सन्त्येति घृतश्चुतो हि भवन्ति । ऋषिः श्रेष्ठः समिध्यसे यज्ञस्य प्राविता भवेति यज्ञसमृद्धिमाशास्ते ।। तुभ्यं श्चोतन्त्यधिगो शचीव स्तोफासो अग्ने मेदसो घृतस्येति मेदसश्च ह्येव हि घृतस्य च भवन्ति ॥ कविशस्तो बृहता भानुनाऽऽगा हव्या जुषस्व मेधिोति हव्यजुष्टि- १२ मेवाऽऽशास्ते ॥ ओजिष्ठ ते मध्यतो मेद उद्धृत प्र ते वयं ददामहे । श्रोतन्ति ते वसो स्तोका अधित्वचि प्रति तान् देवशो विहीत्यभ्येपैनास्तद्वषट रोति । १५ यथा सोमस्याने वीहीति ॥ तयत् स्तोकाः श्रोतन्ति सर्वदेवत्या वै स्तोकास्तस्मादिय स्तोकशो वृष्टिविभक्तोपाचरति ॥ १२ ॥ * For you, the wise one, O Agni, O giver for good one], tbe drops are dropping ghee' [RV III 21 3] [he says-for they drop ghee 10 Agni, as) the sage pre eminent you are enkındled, be the best protector of the sacrifice with this he invokes the enrichment of the sacrifice 'For you, OAdhrigu [the uness ailable one, O mighty one, drop the drops, 0 Agni, of fat and of ghee '[RV III 21 4] [be says-for they are indeed of fat and of ghee Praised by the poet, with great refulgence, you have come, 3ccept the oblations, O wide one'-- with this be, verily, invokes the acceptance of the oblations The best for strongest) ist from the middle (part of the victim), for you, bas been extracted, we give that forth to you For you, O bright one, the drops drop down on the surface Drink of them among the (or for the sake of the various) gods (RV IIT 21.5) with this, he, verily, makes the vasat call with reference to them as in 'O Agat, drlok of the Boma' In that the drops drop down and the drops, verily, bave all the deities associated with them, therefore there is the shower (of rain) divided into drops ·( B) Aitareyabrahmana VIII. 14 19 No.2B Aitareyabrahmana VIII. 14 अथैनं प्राच्यां दिशि वसवो देवाः पड्भिश्चैव पञ्चविगैरहोभिरभ्य- पिञ्चनेतेन च तृचेनैतेन च यजुपैतामिश्च व्याहृतिभिः साम्राज्याय । तस्मादेतस्यां प्राच्यां दिशि ये के च प्राच्यानां राजानः साम्राज्यायैव । तेऽभिषिच्यन्ते । सम्राळित्येनानभिषिक्तानाचक्षत एतामेव देवानां विहितिमनु । अथैनं दक्षिणस्यां दिशि रुद्रा देवाः पद्मिश्चैव पञ्चविशैरहो- भिरभ्यषिञ्चन्नतेन च तृचेनतेन च यजुषैताभिश्च व्याहृतिभिर्मोन्याय । तस्मादेतस्यां दक्षिणस्यां दिशि ये के च सत्वतां राजानो मौज्यायैव तेऽ- भिषिच्यन्ते । भोजेत्येनानभिषिक्तानाचक्षत एतामेव देवानां विहितिमनु। अथैनं प्रतीच्या दिश्यादित्या देवाः पड्भिश्चैव पञ्चविशैरहोभिरम्य- ६ १ No.2B Thon in the eastern quarter the Vasus, the gods anointed him in just sir and twenty-five days (with six days with the Pancavimša: Keith) with this triplet and this Yajus and these erclamations, for overlordship. Therefore in this eastern quarter whatever kings there aro of the casterners, they are indeed anointed for overlordship. They call them 'O overlord,' when spointed according to this same action of the gods. Then in the southern quarter the Radras, the gods anointed him in just six and twenty-fira days (with six days with the Pancarimss: Keitb] with this triplet and this Yajus sed these exclamations, for paramount role (bumiya). Therefore in this southera quarter whaterer kings there are of the Satvate, they are Indeed anointed for paramount rule. They call them.o paramount ruler' vben anolated accordlog to this game action of the gods. Then in the western quarter the Adityas, the gods anointed him in jus! sis and twents.fire days (with six days with tho ·20 Srauta Reaner । पिञ्चनेतेन च तृचेनैतेन च यजुषैताभिश्च व्याहृतिभिः म्वाराज्याय । १२ तस्मादेतस्या प्रतीच्या दिशि ये के च नीच्याना राजानो येऽपाच्याना स्वाराज्यायैव तेऽभिषिच्यन्ते स्वराळित्येनानभिषिक्तानाचक्षत एतामेव देवाना विहितिमनु । अथैनमुदीच्या दिशि विश्वे देवा. षड्भिश्चैव पञ्चविंशै- रहोभिरभ्यषिञ्चन्नतेन च तृचेनतेन च यजुषैताभिश्च व्याहृति- भिर्वैराज्याय । तस्मादेतस्यामुदीच्या दिशि ये के च परेण हिमवन्तं जन- १८ पदा उत्तरकुरव उत्तरमद्रा इति वैराज्यायैव तेऽभिषिच्यन्ते । विराळि- त्येनानभिषिक्तानाचक्षत एतामेव देवाना विहितिमनु । अथैनमस्या ध्रुवाया मध्यमाया प्रतिष्ठाया दिशि साध्याश्चाऽऽप्त्याच ७ देवाः पडिश्चैव पञ्चपिरीरहोभिरभ्यपिञ्चन्नेतेन च तृपेनतेन च यजुवैताभिश्च व्याहृतिभी राज्याय । तस्मादस्या ध्रुवाया मध्यमाया प्रतिष्ठाया दिशि ये Pañicavimsa Keithl with this triplet and this Yajus and these exclamations, for self-rule Therefore in this western quarter, whatever hings there are of tae southerners and westerners, they are indeed anointed for self rule They call themoselfruler when anointed according to this same action of the gods Then in the northern quarter the All gods anointed him in Just six and twenty five days (with six days with the Pancavimss Keith) with this triplet and this Yajus and these excls. mations, for sovereignty Therefora in this northern quarter whatever (kings) tbere are (of) the countries beyond the Hime vat, the Uttarakurus and the Uttaramadras, they are indeed anointed for sovereignty They call them 'O sovereign' when anointed according to this came action of the gode Tben is this firm middle established quarter, the Sadhyas and the Aptya,, tha gods enointed him in just six and twentyfive days (with six days with the Pancsvimsa Keith) with this triplet and this Ysjug and these exclamations, for Lingslnp Therefore in this firm middle established quarter whatever ·(B) Aitareyabrahmana VIII. 14 21 २ के च कुरुपत्रालानां राजानः सवशोशीनराणां राज्यायैव तेऽभिषिच्यन्ते । राजेत्येनानभिषिक्तानाचक्षत एतामेव देवानां विहितिमनु । अथैनमूर्वायां दिशि मरुतश्चागिरसश्च देवाः पड्भिश्चैव पञ्चदिशै- रहोभिरभ्यपिञ्चन्नेतेन च तृयेनतेन च यजुषैताभिश्च व्याहृतिमिः पारमेठ्याय महाराज्यायाऽऽधिपत्याय स्वावश्यायाऽऽतिष्ठायेति स परमेष्ठी प्राजापत्यो- २७ ऽभवत् । स ऐतन महाभिषेकेणाभिषिक्त इन्द्रः सर्वा जितीरजयत्सवाल्लोका- नविन्दत्सर्वेषां देवानां श्रेभ्यमतितां परमतामगच्छत्साम्राज्यं भोज्यं 30 स्वाराज्यं वैराज्यं पारमेट्यं राज्यं माहाराग्यमाधिपत्यं जिलाऽस्मिल्लोके स्वयंभूः स्वराळमृतोऽमुभिन्स्त्रों लोके सर्वान्कामानाप्त्वाऽमृतः समभव- समभवत् ॥ १४ ॥ kings there are of the Kurupañcālas with the Vasas and Usinaras, they aro anointed for kingship. They call them 'O king'wben snointed accordiog to this game action of the gods. Then in the quarter above the Maruts and the Angirages, the gods anointed him in just six and twenty-fivo days (with six days with the Pancarimsa: Keitb) with this triplet and this Yajus and thoso exclamations, for supreme rule, for great kingship, for buzeraints, for supremacy, for pre-eminenc-thus be becametbo Supreme ruler, associated with Prajipati. That Indra anointed with this great snointment won all rictories, obtained all the worlds. attained to the excellence, pre-eminenco and supremacy over all gods: hssing won the orerlordship, the paramount rule, the sell-rule, the sovereignty. the suprainc rule, the kingship. 150 stest kingship, the preeminence in this world, rell-existing, well-rulins, immortal, in sonder world of besre, having obtained all desired objects, immortsl be becsie,te becsme.

·22 Śrauta Reader No.3 Taittiriyabrāhmana I i 2 कृत्तिकास्वग्निमादधीत । एतद्दा अग्ने क्षेत्रम् । यत्कृत्तिकाः । स्वायमेन देवतायामाधार्य । ब्रह्मवर्चसी भवति । ३ मुखं वा एतन्नक्षेत्राणाम् । यत्कृत्तिकाः । य कृत्तिकास्वग्निमाधत्ते । मुख्य एव भवति । अथो खलु ( १ ) अग्मिनक्षत्रमित्यपंचायन्ति । गृहान्ह दाहुको भवति । ६ प्रजापती रोहिण्यामुग्निभसृजत । तं देवा रौहिण्यामादधत । ततो वै ते सर्वान्रोहोनरोहन् । तद्रोहिण्यै रोहिणित्वम् । यो रोहिण्यामनि- ९ माधुत्ते । ऋश्नोत्येव । सर्वान्रोहान्रोहति । No.3 One should establish [ that is, set up the pile for the fire on the Erttıka [ the Pleiades, Naksatra] This, verily, is Agai's Naksatra, what are the Kittikas Having established the fire in its own deity itself, one becomes possessed of Brahmanical Justre, This, verily, is the foremost ( mukha m) of the Naksatras what are the Krttikas He, who establishes the fire on the Kritika Naksstra, becomes indeed the foremost On the other hand, some ) indeed (1) fexr (apacūyanlı) this because (att) it is Agni's Naksstra He LAgni] Indeed burns the abodeg (of the sacrificer who establishes the fire on the Kittikā Noksatta) Praspati created Agni on the Robins the fourth lanar mansion), him the gods established on the Rohfpſ Consequently (talah) thay, verily, secured all desired objects; that is why the Rohini is so called He, who establishes the fire on the Rohini, does become prosperous, he secures all desired objects ..

·(3) Taittiriyabrahmana I.i.2 23 देवा वै भद्राः सन्तोऽमिमाधिसन्त । (२) तेषामनाहितोऽग्निरासीत् । अर्धेभ्यो वाम वस्वपक्रिमत् । ते पुनर्वस्तौरादधत । ततो वै तान्वाम वसूपावति । यः पुराभद्रः सन्पापीयानस्यात् । स पुनर्वस्वोरमिमादधीत। ११ पुरेपैन वाम वसूपावर्तते । भद्रो भवति । यः कामयत दानकामा मे प्र॒जाः स्युरिति । स पूर्वयोः फल्गुन्यो- मिमादधीत (३)। अर्यम्णो वा एतन्नक्षत्रम् । यत्पूर्व फल्गुनी । १५ अर्यमेति तमाहुर्यो ददाति । दानकामा अस्मै प्रजा भवन्ति । यः कामयत भुगी स्यामिति । स उत्तरयोः फल्गुन्योरग्निमाधीत । भगस्य वा एतनक्षत्रम् । यदुत्तरे फल्गुनी । भग्यव भवति । कालका वै नामासुरा आसन् (४)। ते सुवर्गाय लोकाया- The gods, indeed, being in prosperous circumstances (bhadrah ) wished to establish the fire; (2) Agai was not properly established in their case. Now [their] coreted wealth departed from them. They estsblished [the fire on the Punarrasn the seventh lunar mansion]. Consequently their coveted wealth, Verils, came back to them. He who, being in prosperous circumstances before msy hara [now] been reduced to straits (pipiyan). should establish the fire on the Panarrasu. To him again this! coveted wealth indeed comes back, he becoines prosperous. One who desires 'Let the people be desirous of giving gifts to me, should establish the fire on the Pürriphalgual (the eloventh lunar raosion]. (3) Of Aryatzan, rerily, is this Naksstra, which is called Parrsphalgunt. Him they call Aryaman, who gives ; people become desirous of giving gifts to him. One who desires 'Let me be possossed of affluence for the six-fold miraculous power should establish the fire on the Uitaraphalguni (the twelfth lunar ona.siool Of Bhaga, verily. La this Naksatrs, which is called Uttaraphalgunl He indeed becomes possessed of afluence. There indeed were Asoras Ismed Kalaksijss. (1) They piled up the fire for the sake of the boarenis world, when esch individusl (punish zaruh ) Isid on oca brick (to make up the ·24 Šraula Reader २४ ग्निमचिन्वन्त । पुरुष इष्टकामुपदयात्पुरुष इष्टकाम् । स इन्द्रौ ब्राह्मणो २१ जुर्माण इष्टकामुपचित्त । एषा में चित्रा नामेति । ते संवर्ग लोकमामा- रौहन् । स इन्द्र इष्टकामावहत् । तेऽवोकीर्यन्त । येऽवाकीर्यन्त । त ऊर्गावभयोऽभवन् । द्वावुपतताम् (५)। तौ दिव्या श्वानावभवताम् । यो भ्रातृव्यवान्स्यात् । स चित्रायोमग्निमादधीत । अवकीर्यैव भ्रातृव्यान् । ओजो बलमिन्द्रियं वीर्यमात्मन्धत्ते । वसन्ता ब्राह्मणोऽग्निमादधीत । वसन्तो वै ब्राह्मणस्यतुः । स्व एवै- २७ नमृतावाधार्य । ब्रह्मवर्चसी भवति । मुखं वा एतर्दृतूनाम् (६)। यसन्तः । यो वसन्ताऽग्निमावृत्ते । मुख्य एव भवति । अथो योनि- मन्तवनं प्रजातमाधत्ते । ग्रीष्मे राजन्य आदधीत । ग्रीष्मो वै राजन्य - ३. स्यर्तुः। स्व एवैनमुतावाधार्य । इन्द्रियावी भवति । शरदि वैश्य आदधीत । pile) Then Indra calling himself (that is, disguised as] & Brahmana laid on a brick, saying 'This one is mine, called Citrā (conspicuous, giving excellent fruit). They (the Aguras) begon to ascend to the heavenly world, when Indra took off [hus] brick (with the result that) they fell down huddled up Those that were swept off [thus] became spiders Two [of the Asuras) ascended up;(5) they became the two heavenly dogs One who might have a rival should establish the fire on the Citra (the fourteenth lunar mansion], having Indeed swept off [his] rivals, he places in himself vigour, prowess, vitality and strength. A Bräbmana should establish the fire in Vasants (Spring : the Vasanta, verily, is tho Brahmana's season; having establi- Abed him (Agnil in bis own season, he becomes possessed of Brahmanicul lustre Foremost, verily, is this of the seasons, (6) what is called Vasanta. He who establishes Agni in Vasanta, becomes indeed the foremost; and further establishes him (the fire) produced as indeed capable of reproduction. A Kgatriya should establish [Agni] in the Grisma [Summer] Beason; the Grlsma, vertly, 1stlie Katriya's Beason, having established him (tbo fire) in his own season, he becomes possessed of vigour.

·(3 A) Tailtiriyabrāhmina 1. 1. 9 शरदै पैर पस्पर्तुः (७) । ख एवैनमुतावाधार्य । पशुमान्भवति । न पूर्वयोः फलन्योरग्निमादधीत । एषा वै जघन्यो रात्रिः संवत्स- रस्य । यत्पूर्वे फल्गुनी । पृटित एव संवत्स॒रस्याग्निाधाय । पापीयान्भ- ३३ वति । उत्तयोरादधीत । एषा वै प्रथमा रात्रिः संवत्स॒रस्य॑ । यदुत्तरे फल्गुनी मुखत ए॒व संवत्स॒रस्याग्निमाधाय । वसीयान्भवति । अथो खलु । यदेवन यज्ञ उपनमैत् । अथाऽऽदधीत । सैवास्यर्षिः(८) ३६ No.3A Taittiriyabrahmana I. 1. 9 शमीगर्भादग्निं मन्थति । एषा वा अनेर्यज्ञियां तनूः । तामेवास्मै जनयति ॥ A Vaisya should establish (Agni) in the ſarad (Autumnal Besson); the Sarad, Yerily, is the Vaisya's season; lieving established him (the fire) in bis own season, he becomes possessed of cattle. One should not establish the fire on the Purvāphalgunt this, verlly, is the hindmost night of the year, what is called the Purvāphalgunl. Having established the fire just at the fag end of the year, he becomes reduced to straits. One should es. tablish (the fire) on the Uttsrâpbalgunl; this, verily, is the first night of the year, what is called tho Uttaripbalgunt. Having established the fire just at the beginning of the year, he becomes possessed of wealth. However, whenever indeed the sacrifice becomes agreeable to one, ono should establish the fire); that iteelf is its enrichment. No. 3 A He [the worshipper] chures the fire cut of the womb for the interior part, or the Aśratthal of tbe Sami (tree). This, verily, is the cacrifoial for hols] form of Agnl Ho generates that Bame tform for him (the firo-god].

·26 Srauta Reader 3 ६ अदिति. पुत्रकामा । साव्येभ्यो देवेभ्यो ब्रह्मोदनर्मपचत् । तस्या उच्छेषणमददुः । तत् पाऽऽश्नोत् । सा रेतोऽधत्त । तस्यै धाता चार्यमा चोजायेताम् ॥ सा द्वितीयमपचत् (१) । तस्या उच्छेफ्णमददुः । तत् प्राऽऽश्नात् । सा रोऽधत्त । तस्यै मित्रश्च वरुणश्चाजायेताम् ।। सा तृतीयमपचत् । तस्या उच्छेर्पणमददुः। तत् प्राऽऽश्नोत् । सा रेोऽधत्त । तस्या अ५शश्च भगश्चाजायेताम् ॥ सा चतुर्थमपचत् (२)। तस्या उच्छेषणमददुः । तत् पाऽऽश्नात । सा रेोऽवत्त । तस्या इन्द्रश्च विवस्वाश्चाजायेताम् ।। ब्रह्मोदन पचति । रेत एव तद्दधाति । प्राश्नन्ति ब्राह्मणा औदनम् । यदाज्यमुच्छिष्यते। तेन समिधोऽभ्यज्याऽऽदधाति । उच्छेषणादा अदिती रेोऽधत्त (३)। उच्छेषणादेव तद्रेतो धत्ते ॥ ९ १२ Aditi, desirous of sons, cooked the Brahmaudans (the cooked rice with which four priests are to be fed] for the gods the Sadhyas They (the priests) gave her the residual food She ate it She conceived [lit held the semen) Of her were born Dhatr and Aryaman (two of the Adityas] She cooked (the Brahmaudans] a second time (1) They gave her the residual food She ate at She conceived Of her were born Mitra and Yaruna She cooked (the Brahiaudanal a third time They gave ber the residual food She ate at She conceived Of her were born Amsa and Bhaga She cooked (the Brahmaudans l a fourth time (2) They gave her the residual food She ate it She conceived of ber were born Indrs and Vivasvat He cooks the Brahmaudens Tberaby he bears the semen itself The Brabagnss est the cooked rice What ghee is lefta over (after being used for the sacrifice), having anointed with it the sacrificial sticks (samıdlah) be lays them (on the fire! From the residual food, verily, Aditi conceived (3) From the residual food itself be thereby bears the Bemen.

·27 (3 A) Taittiriyabrahmana I. i. 9 : अस्थि वा एतत् । यत् समिधः । एतद्रेतः । यदाज्यम् । यदाज्येन १५ समिधोऽभ्ययाऽऽदधाति । अस्येव तद्रेतसि दधाति ॥ तस्र आर्दधाति मिथुनत्वार्य । इयंतीर्मवन्ति । मजापतिना यज्ञमु- खेन समिताः (४) । इयंतीभवन्ति । यज्ञपुरुषा समिताः। इयंतीभवन्ति । १८ एताद्वै पुरुपे वीर्यम् । वीर्यसमिताः ।। आर्द्रा भवन्ति । आद्रमिव हि रेतः सिच्यते । चित्रियस्याश्च- स्थस्याऽऽदधाति । चित्रमेव भवति । घृतवतीमिरादधाति (५). एतद्वा २१ अग्नेः प्रियं धाम । यद्धृतम् । प्रियेणैवेन धाम्ना समर्धयति । अथो तेजसा॥ गायत्रीर्भिाह्मणस्याऽऽध्यात् । गायत्रच्छन्दा वै बाह्मणः । स्वस्य २५ Bones, verily, aro these what are the sacrificial sticks. It is semen what is the ghee. In that he having anointed the Samidhs with the ghee, lays them (on the fire), he thereby places the bones themselves in the semen. He lays on three (Samidhs] for constituting 3 Mithana [parents and the child are called a Mithuns or pair]. They Bhould be le long as this as demonstrated by the teacher prūdesüblimiyena] measured by Prajāpati, the face of the Yajña : (4) they should be as long as this, measured by the part [that is, the blade of graes used for making tbe paritra) of tho Yajña; they should be as long as this so much, verils, is tho modly vigour in a man,-measured by the manly vigour (as indicated by the eye, the ear etc. on the spen-long face). Thes tobe Samidhs] should be wet [that is, sappy], because the sernen sprinkled up is just wet. He should lay them belonging to an Aśrattha tree standing conspicuous (ctriyasya). (Therebyl there is indeed wonderful (citram) Iprosperits for him). He should lay them with [the recital of] Rk-rerses referring to Ghrta (5) This, rerils is Agni's dear sbode, what is ghee. With the dear abode itselt be enriches hiin and also with splendour. For a Brahmaps, be should lay on the Samidhs) with the recital of] Ferses in the Giyatri metre,- for the Brāhroans bas the Gayatri as his special) metre for the sake of regainiog bis ·28 Šrauta Reader च्छन्दसः प्रत्ययनस्त्वार्य । त्रिटुभी राजन्यस्य । त्रिष्टुप्छन्दा वै राजन्यः स्वस्य च्छन्दसः प्रत्ययनस्त्वाय ( ६)जगतीभिश्यस्य । जगतीच्छन्दा २७ वै वैश्य । स्वस्य॒ च्छन्दसः प्रत्ययनस्त्वार्य ।। तर संवत्सरं गोपायेत् । संवत्सर हि रेतो हितं वर्धते । यद्येनर संवत्सरे नोपनमैत् । समिध पुनरादध्यात् । रेत एव तद्विते वर्धमानमेति ॥ न मा५समश्नीयात् । न स्त्रियभुपेयात् (७) । यन्मा समश्नीयात् । यत् स्त्रियमुपेयात् । निर्वीर्यः स्यात् । नैननिरुपैनमेत् ॥ श्व आधास्यानो ब्रह्मौदन पचति । आदित्या वा इत उत्तमाः 33 सुवर्ग लोकायन् । ते वा इतो यन्तं प्रति दन्ते । एते खलु वावाऽऽ- दित्याः । यद्राह्मणा । तैरेव सन्त्य गच्छति (८)। नैनं प्रतिनुदन्ते ॥ 30 own metre , for a Rajanya[Ksstriya] with verses in the Trustubh metre for the Ksatraya has the Tristubh as his [special] metre ' -for the sake of regaining his own metro , (6) for a Vaisya with verses in the Jagati metre--for the Varsya has the Jagati as his special] metre-for the sake of regaining his own metre He should preserve him (the fire) for one year, for the semen laid develops in a year If in a year he [the fire] does not bend low (that is, is not successfully generated) for him, he should lay on Samidhs again , for that is the semen itself laid, which goes on developing He should not eat flesh, he should not approach [118] wife (7) If he were to eat flesh, if he were to approach his wife, he would be without manly vigour, the fire would not become favourable to bim Wishing to establish the fire the next day, he cooks the Brahmaudana [to-day] The Adityas, verily, going high up from here, reached the heavenly world They, verily, force back ono going up from bere These Burely are, verlly, the Adityas, what are the Brahmanas [By cooking the Brahmau. dans he secures indeed thetr agreement, (8) they do not force him back.

·29 (3A) Taillirīyabrühmana I, I, 9 ब्रह्मवादिनों वदन्ति । को सः । अग्निः कार्यः। योऽस्मै प्र॒जां पशून् जनयतीति । शल्कैसा रात्रिमग्निमिन्धीत । तस्मिन्नुपयुपमरणी ३६ निष्टपेत् । यथर्पभायं वाशितान्यांविच्छायति । तागेव तत् । अपोह्य भस्मामि मन्थति (९) । सैव सानेः संततिः । तं मन्थित्वा प्राञ्चमृद्धरति । संवत्सरमेव ततो हितं प्रजनयति ॥ - अनाहितस्तस्यामिरित्याहुः । यः समिधोऽनाधायाग्निमाधुत्त इति । ताः संवत्सरे पुरस्तादादध्यात् । संवत्सरादेवैन मवरुध्याऽऽर्धने । यदि संवत्सरे नाऽऽध्यात् । द्वादश्यां पुरस्तादादध्यात् । संवत्सरपंतिमा वै १२ द्वादश रात्रयः । संवत्सर वास्याऽऽहिता भवन्ति । यदि द्वादश्यो नाऽऽद- ध्यात् । व्यहे पुरस्तादादंध्यात् । आहिता एवास्थ भवन्ति (१०) । ३९ Doctors of theology ask: Where is that fire to be generated who would bring forth cattle and progeny for us? The angwer is)--he should enkindie the fire tbot (whole) night with dry pieces of wood and in it he should beat up the two] Aranis by drawn (up tipusim). Just as & cow ripa for pairing takes (herfell) near & bull, so it is just the same bere, Having broshod aside the asbes, ho churns out the fire. (9) That sama is (that is, brings about) tho contiquits of the fire. Having churned it out be carries it eastward. The semen indeed Isid for & year itself generates. Thessay: the firo of him is not (properls) established, who establishes it without laying on the Samidhs (ag described before). He should lay thera on 8 year prior to the setting up of tbe fire); baring secured it for a year, he should establish it. 11 he would not lay on (the Samnidhs) for 3 sesr, be should lay on for twelve nights prior (to the Aşayidhins) Tretra nights, verily, sund for yelp. And they (the Samidhs) ara las good as] lald on for a year itself for him. If he would not lay on for twolro nights, be should lay on for three days previously, they are (in that care indeed Isid on (righris and truls) for him. (10) ·30 Srauta Reader No. 3 B Tsittiriyabrahmana II ii 9 इदं वा अग्रे नैव किंचनाऽऽसीत् । न द्यौरासीत् । न पृथिवी । नान्तरिक्षम् । तदर्सदेव सन्मनोऽकुरुत स्यामिति । तदंतप्यत । तस्मां- , त्तेपामा मोऽजायत । तद्भूयोऽतप्यत । तस्मात्तेपानादमिरजायत । तदभूयोऽतप्यत । तस्मात्तेपानाज्योतिग्जायत । तद्भूयोऽतप्यत । तस्मा- त्तेपानादारंजायत । तद्भूयोऽतप्यत । तस्मात्तेपानान्मरीचयोऽजायन्त ! ६ तद्भूयोऽतप्यत । तस्मात्तेपानादुदारा अंजायन्त । तद्भूयोऽतप्यत । तभ्रमिव समहन्यत । तद्वस्ति भिनत् (२)। स समुद्रोऽभवत् । तस्मात्समुद्रस्य न पिबन्ति। ९ पुजन मिव हि मन्यन्ते । तस्मात्पशोर्जायमानादापः पुरस्ताद्यन्ति । तद्दशहोतान्वसृज्यत । प्रजापति दशहोता । य एव तपसो पीय विद्वारस्तप्यते । भवत्येव । No 3B All this, venly, had been nothing whatsoever in the beginning There was no heaven (or skyl, no earth, ao middle region It being unmamfest itself thought 'May I come into being' It practised penance from it that had practised penance, smoke was produced It further practised penance, from it that bad practised penance, Agni wag produced It further practised penance, from it that had practised penance, light was produced It further practised penance, from it that had practised penance, flame was produced It further practised penance, from it that had practised penance, were produced rays of flame It further practised penance, from it that had practised penance, were produced the flashes of light It further practised conance, it allj became solidified like a cloud It brohe opon the lower belly, (2) that became tho sea , therefore they do not drink of the Ecs For they regard it as the conception in the womb Therefore [even to-day ] prior to the birth of a creature, weters flow out Then Dasahotr was created, Prajapati, verily, it Dasshotr He, who knowing thus tbo power of penance Practises penancer does become powerlal ·(8 B) Taittiriyabrālamaya II. ii.j 31 तद्वा इदमाः सलिलमासीत् । सोऽरोदीत्या॒जाप॑तिः (३) । स कस्मा ११ अशि । ययस्या अप्रतिष्ठाया इति । यदप्स्ववार्पद्यत । सा पृथिव्यं- भवत् । यद्यमुट । तदन्तरिक्षमभवत् । यदूर्ध्वमुदऍट । सा द्यौरभवत् । यदरोंदीत् । तदनयों रोदस्त्वम् (४)। य एवं वेई । नायं गृहे १५ रुदन्ति । एतद्वा एषां लोकानां जन्म । य एवमे॒पां लोकानां जन्म वेद । नैषु लोकेवातमाछति । स इमां प्रतिष्टामविन्दत । स मां प्रतियां वित्त्वाऽकामयत प्रजोयेयेति । स तपोऽनयत । १८ सोऽन्तर्वीनभवत् । स जपनादसुरानसृजत (५)। तेभ्यो मृन्मये पात्रे- नमदुहत् । याऽस्य सा तनूरासीत् । तामाहत । सा तमिस्राऽमवत् । सोऽकामयत प्रजायेयेति । स तपोऽतप्यत । सोऽन्तर्वानभवत् । स २१ प्रजननादेव प्रजा असृजत । तस्मादिमा मूर्यिटा: । प्रजननाद्ध्येना असृ- All this, verily, had been mere waters. Thst Prajapati wept (3) Why have I been created, if there is nothing moro on this unestablished [earth] ?' What [tears] fell into the waters, that became the earth ; what he wiped off, that became tho middle region; what he tossed on higb, that became the heaven. In that he wept, therefore these two (heaven and earth) ore called Rodasi. (!) At the house of him who knows thug, they woep pot. This, Terily, is the birth of these worlds. He who knows thus the birth of these worlds does not become distressed in these worlds. He (Prajapati] eccured this (cortb] established or stable] Having secured this learth] stable, be desired May I pror duce. Ho practised peasnce. He conceived; he created the Asuras from the lower part. (5) For them he providod (lit milked] food in an earthen ressel. What bad boca his body (for creatios the Agoras), he destroyed; ths! became the Night. He desired. Mas I prodoce.' He practised penance. He Canceired; bo cresled the creatures by means of procreation Itsell. Therefore these (cresturcs) are many cr (form tboraority); for ko created these through procreation. (6) For tben.

·32 Sranta Reader जत (६)। ताभ्यो दासमये पाने पोऽदुहत् । याऽस्य सा तनूरासीत् । २r तामपाहत । सा प्योत्स्नाऽभवत् । सोऽकामयत प्राययेति । स तोऽतप्यत । सोऽन्तवानभवत् । स उपपक्षाभ्यामवर्तनसृजन ! तेभ्यो रजते पात्रे घृतमदुहत् । याऽम्य २७ सा तनूरासीत् (७) । तामपाहत । सोहोरात्रयोः सधिरभवत् । सौऽकामयत प्रजायेयेति । स तपोऽतप्यत । सौऽन्तवीनभवत् । स मुखोद्देवानसृजत। तेभ्यो हरित पात्रे सोममदुहत् । याऽस्य सा तनूरासीत् । तामाहत । तदहरमवत् (८)। एते वै प्रजापतेर्दोहा । य एवं वेद । दुह एव प्रजा. । दिवा वै नौऽभूदिति । तदे॒वाना देवत्वम् । य ए॒व देवाना देवत्व १ वेद । देववानेव भवति। एतद्वा अहोरानाणा जन्म । य एवमहोरात्राणा जन्म वेदं । नाहों- रानेवार्तिमाच्छेति (९)। ३. he provideo milk in a wooden vessel What had been his bods (for creating the creatures] he destroyed, that became the Moon light He deeired' May I produce 'Ho practised penance He conceived he created the seasons by [his) shoulders themselves For them be provided ghea in a silver vessel What had been bis bods (for creating the seasons), (7) he destroyed, that be came the Junction of Night and Day He desired May I produce He practised penance He conceived he created the gods from his mouth For them he provided the Soms in a green vessel What had been bis body (for creating the gode) be destroyed, that became the Day (8) These verily, are the milkings of Prejipati (For him) who knows thus the people yield desired objects (d häh) The day .verily, had been for us [the gods said ], there fore the gods are so called He who knows thus the godly nature of the gods, becomes possessed of gods (or light] Thus verily, is the birth of Days and Nights He who knows thus the birth of Days and Nights, does not become distressed throughoutdays and nights (9) ·33 (8 CTaitiriyabrahmana III. it. 8-9 असतोऽधि मनोऽसृज्यत । मनः प्रजापतिमसृजत । प्रजापतिः प्र॒जा ३६ असृजत । तदा इदं मनस्येव परमं प्रतिष्ठितम् । यदिदं किंचं । तदेत- च्वावस्य॒सं नाम बता॑ । व्युच्छन्ती व्युच्छन्त्यस्मै वस्य॑सी वस्यसी व्युच्छति । पजायते प्रजयो पशुभिः । म परमेष्ठिनो मात्रामानोति । य एवं वेदं ( १०)। No.30 Taittiriyabrahmans III. ii. 8-9 देवस्य त्वा रावितुः प्रसव इत्याह गसूत्यै । अश्विनोबाहुभ्यामि- त्याह । अश्विनी हि देवानामध्वयूं आस्ताम् । पूष्णो हस्ताभ्यामित्याह यत्यै । संवैपामीत्याह । यथादेवतमेवैनानि संवैपति ॥ समापो अद्भिर- , From the Unmanifest was first created the mind; the mind created Prajapati, Prsjapati created the crestures. Therefore, verily, is this most distant established in the mind itself, whatsoever exists. Therefore is this Brahmoan called Svovasyasa ( which becomes more and more prominent day after day ). Dawning and dawning and bringing forth greater and greater prosperity. (tbo Dawn dawns [for bim), bo is born with progeny and cattle, he secures the nessuro ( of the glory) of Paramesthin, he who knows thus. (10) No. 3 C *To sou on the impulse of the god Savitſ' ho says for the sake of proper impulse; With the arins of the Asrins to $958, for, the Aścios sre the Adbrorso (priests) of the gode; "Yith the bands o! Pusan' he says for the sake of the control I of his lands) 'I pour together' be #999; he pours together the four-tats (inūni) with due regard to the deities. The waters have raised with the waters, the plants ( or vegetables ) ·34 Śrauta Reader ग्मत समोषधयो रसेनेत्याह । आपो वा ओषधीजिन्वन्ति । ओषधयो- पो जिन्वन्ति । अन्या वा एतासामन्या जिन्वन्ति (१)। ६ तस्मादेवमाह ॥ सर रेवतीर्जगतीभिर्मधुमतीर्मधुमतीभिः सृज्यध्वमि- त्याह । आपो वै रेवतीः । पशवो जगतीः । ओषधयो मधुमतीः । आप ओषधीः पशून् । तानेवारमा एकधा. सरसृज्यं । मधुमतः ९ करोति ॥ अद्भ्यः परि प्रजाताः स्थ समद्भिः पृच्यध्वमिति पर्याप्ला- वयति । यथा सुवृष्ट इमामनु विसृत्य (२)। आप ओषधीमहयन्ति । तागेव तत् ॥ जनयत्यै त्वा संयोमीत्याह । १२ पूजा एवैतेनं दावार । अमये त्वाऽग्नीषोमाभ्यामित्याह व्यावृत्त्यै । मुखस्य शिरोऽसीत्याह । यज्ञो वै मुखः । तस्यैतच्छिरः । यत् पुरोडाराः । तस्मादेवमाह (३)। १५ घोऽसि विश्वायुरित्याह । विश्वमे॒वाऽऽयुर्यजमाने दधाति । उरु with the ssp' he says, the waters, verily, nourish the plants the plants nourish the waters, among these, they nourish each other (1) Therefore he says thus Join you wealthy ones with the moving ones, sweet ones with the gweet' he says Waters, verily, are wealthy, the cattle moving ones, plants sweet Waters, plants, cattle-haying joined them together into one for him [the Ysjamana], he makes them sweet With You are produced from the waters, mix you well with the waters' he thoroughly kneads (the flour), as in a good shower (of rain), baving penetrated through this [esrth] (2) the waters make the plants thrive so it is in the present case 'For generating I join you' ke saye, thereby be sustains tbe progeny itself * For Agni you, for Agni and Soma' be says for excluding lotber deities] You are the bead of Makha' he says; the sacrifice, verily, is Makha, this is his head, what is the Purodasa [the flour-cake] Therefore he says thus (3) * You are the cauldron (gharmah) containing all life' he Baye, he gives complete (or full] life itself to the sacrificer.

·(C) Taittiriyabrahmna III. 11.8-9 35 यस्वोरु ते यज्ञप॑तिः प्रथामित्याह । यज॑मानमेव प्र॒जयां पशुभिः प्रथयति ॥ त्वच गृह्णीष्वेत्याह । सर्वमेवैन५ सतनुं करोति । अाप आनीय परिमार्टि । मास एव तत् त्वयं दधाति । तस्मात् त्वचा १८ मासं छन्नम् ।। घुर्मों वा एषोऽशान्तः ( ४ )। अर्धमासऽर्धमासे प्रवृज्यते । यत् पुरोडाशः । स ईश्वरो यज॑मान- श्शुचाऽपदहः । पर्यग्नि करोति । पशुवैनमकः । शान्त्या अर्पदाहाय । २१ त्रिः पर्यग्नि करोति । व्यावृद्धि यज्ञः॥अथो रक्षामप॑हत्यै । अन्तरित रक्षोऽन्तरिता अरांतय इत्योह (५)। रक्षसामन्तहित्यै । पुरोडाशं वा अधिश्रित रक्षास्यजिवाश्सन् । २४ दिवि नाको नामाग्नी रक्षोहा । स एवास्माद्राश्स्यपाहन् ॥ देवस्त्वा सविता श्रेपयस्वित्याह । सवितृप्रसूत एवेनं५ अपयति । वर्षिष्ठे अधिनाक Extend widely and let your lord of the sacrifice be extended widely 'he says; he makes the gacrificer himself extend (that is, thrive } in progeny and cattle. "Take on skin' he says, he makes the whole of it possessed of body. Then having brought water he moistens it; thereby he puts on skin over the flesh itself: therefore by skin is flash covered. This one, rerily, is the cauldron uncooled (4) beated up after each ball-month, what is the Purodisa. It is capable of burning the sacrificer by its beat; be carries round the burning fire-brand, and makes it & veritable animual-victim to pacify it and to present it from burning. He carries the fire-brand thrice--for a sacrifice is three-fold-for the driving away of Rakuises, 'The Raksas is obstructed, the enemies are obstructed 'he ssys (5) for the obstruction of the Raksgses. The Raksases, verily, desired to destroy the Porodiśs placed in position (on tho fire) ; in heaven there was a Raks3s-destroying fire called Naka. Ho alone droreswastha Raksser from this [Purodss]. May the god Sıvitſ cook you 'he 8559; in pelled by Savit; alone, bo ·36 Srauta Reader २७ इत्याह । रक्षसामपहत्यै । अनिस्ते तनुव माऽतिऽधागिन्याहानंतिदाहाय । अमे हव्यरक्षस्वेत्या गुप्त्य (६)। अविदहन्तः श्रपयतेति वाच विसृजते । यज्ञमेव हवीण्यभिव्याहत्य ३० प्रतनुते । पुरोरुचमर्पिदाहाय शृत्य करोति । मस्तिष्को वै पुरोडाश. । त यन्नाभिवासयेत् । आविर्मस्तिष्कः स्यात् । अभिवास यति । तस्माद्गुहा मस्तिष्क. । भस्मनाऽभिवासयति । तस्मान्मारसेनास्थि च्छन्नम् (७)। वेदेनाभिवासयति । तस्मात् केश शिरश्छन्नम् । अखंलतिभावुको भवति । य एवं वेद ॥ पो प्रतिमा पुरोडाशः । स नाय॒जुष्कमभि- वास्य. । वृथैव स्यात् । ईश्वरा यजमानस्य पुशव. प्रमैतो ॥ स ब्रह्मणा ३६ पृच्यस्वेत्याह । प्राणा वै ब्रह्म (८)। 33 caoks it 'On the highest firmsment ' he says for driving away the Raksases May not Agnı burn your body too much' he says, for not over burning it 'O Agni, guard the offering' he Iays for protecting [it] (6) Without over burning cook [it-thus he issues command (to the Āgnidhra] he extends the yajís itself by speaking about the offerings, and stimulates taste [ in the gods by instruc ting] about avoiding over baking and cooking Purodasa, Verily, is the brain, if one does not clothe it round, the brain would stand exposed He olothes [it] therefore the brain remains concealed (guha) He besmears it with ashes, therefore the bone is concealed by flesh (7) He besmears it with a broom (veda) therefore is the head concealed by (or covered with ] bair He is not liable to become bald headed who knows thus Purodass, verily, is the represen. tative for image ) of the animal victın, it should not be besmeared without the recitation of the Yajua Mantra as that would be of no avail (without the Yajus Mantra ) and the cattle of the sacrificer would be liable to perisa 'Be united with the prayer' he says, prayer (urahman), verily, is the vital Birs (8) ·37 (3 C) Taittiriyabrāhmana III. ii. 8-9 प्राणाः पशवः । प्राणैरेव पशून्संघृणक्ति । न प्रमायुका भवन्ति । यजमानो वै पुंरोडाशः । प्रजा परायः पुरीपम् । यदेवमभिवासयति । यजमानमेव पुजया पशुभिः समयति । देवा वै हविर्भूत्वाऽब्रुवन् । कस्मिानिदं प्रेक्ष्यामह इति । सोऽनिबवीत् (९)। मर्थि तनूः सनिधध्वम् । अहं वस्तं जनयिष्यामि । यस्मिन् प्रश्यध्व इति । ते देवा अग्नी तनः संन्यदधत । तस्मादाहुः । अभिः सर्वी १ देवता इति ॥ सोऽङ्गारेणापः । अभ्यंपातयत् । ततै एकतोऽजायत । स द्वितीयमुभ्यपातयत् (१०)। ततो द्वितोऽजायत । स तृतीयमभ्यपातयत् । ततस्वितोऽजायत । १५ यद्भ्योऽजायन्त । तदाप्यानामाप्यत्वम् । यदात्मभ्योऽजायन्त । तदा- स्म्यानमारम्यत्वम् ॥ ते देवा आप्येव॒मृजत । आप्या अमृजत सूर्या- म्युदिते । सूर्याभ्युदितः सूर्याभिनिचक्ते (११)। । .' ४८ The vital airs are cattle ; he unites the cattle with the vits, 1 airs themselves; they are not liable to perish. The sacrificer! verily, is the Purodass, progony [and] cattle are the ashes flit. excrement). In that he besmears it thus, he enriches the sacri. ficer himself with progeny (and) cattle. The gods, verily, having got ready an oblation, said 'Where shall we wagh down this ? That Agni said: (9) Place (sour) badies into me, I shall create for you him where you would wash down.' Then the gods placed their bodies in Agnt. Therefore they say 'Agai is all deities.' He, by mesng of an ember let fall [the essence of the gods] into the watore. From that was born Etat. He let fall B Eecond timo:(10) from that Drita was born He let fall a third time; from th:! was born Trits. In that they were born from the waters therefore the Ap583 (water-born are so called ; In that they were born from the bodies (ūl abhyah), the Almsas are so called. Tnoso fods washed down on the Apyss; the Apsas rashed down on tho Sürsábhradita (who is asleep wbca tho sun riscs), the Súry:bbyudits on tho Sirşabhigimrukts (who is asleep when tbosunerta]. (11) ·38 Srauta Reader सूर्याभिनिम्रक्तः कुनग्विनि । कुनखी श्यावदति। श्यावदन्नग्रदिधिषो। अग्रदिधिषु परिवत्ते । परिवित्तो वीरहणि । वीरहा ब्रह्महणि । तद्ब्रह्महण ५१ नात्यच्यवत । अन्तर्वेदि नियत्यवरुद्ध्यै । उल्मुकेनाभिगृह्णाति शृत- सायं । शृतकामा इव हि देवाः ( १२) ॥ ॥ इति कागयजुर्वेदीयतैत्तिरीयनाह्मणे तृतीयारे द्वितीयाध्यायेऽप्रपोऽनुवार । देवस्य त्वा सवितुः प्रसव इति स्फ्यमादत्ते पस॒त्यै । अश्विनौर्बाहुभ्या- मित्याह । अश्विनौ हि देवानामध्व' आस्ताम् । पूष्णो हस्ताभ्यामि- त्यहि यत्यै ॥ आद् इन्द्रस्य बाहुरसि दक्षिण इत्याह । इन्द्रियमेव यजमाने दधाति ॥ सहस्रभृष्टिः शततेजा इत्याह । रूपमेवास्यैतन्म- हिमान व्याचटे । वायुरसि ति॒ग्मतेजा इत्याह । तेजो वै वायुः (१) the Suryabbinimrukta on the Kunskhin [one who has bad nails], the Kunakhin on the Syavadat [one who has bad teeth] the Syavadat on the Agradidhisu (the husband of a younger Bister whose elder sister is unmarried] the Agradidhisu on the Parıvıtta (one married bafore his elder brother] the Parisitte on the Virahan [the kıller of heroes) and the Virahan on the Brahmahan [the killer of a Brahmana] That [sin] did not pass away from & killer of a Brahmang He takes [the Prakcalanodska) within the alter to secure (the Karmaphala] He treate it to a fire brand for cooking it well for the gods are so to speak destrous of well-cooked [offerings] (12) III 19 With 'To you on the impulse of the god Savitr' he grasps the pick axe (sphya) for the sake of proper impulse 'With the arms of the Asrids' he says, for, the Asvins are the Adhvaryu (priests) of the gods, 'With the hands of Pusan' he says for the sake of the control (of his hands] 'I grasp (you! You are the right arm of Indra' he says, he (thereby] infuses the very energy into the sacrificar 'Possessed of a thousand spikes and a hundred glittering edges' he says, he thus just proolaims the form and potency of it 'You are the wind of sharp edge' he Bays, Vayu, verily, is the edge (1) ·8-9 (3 C) Taitliriyabrühmaņa III. 39 तेज एवास्मिन् दधाति ॥ विषादै नामांसुर आसीत् । सोऽविभेत् । यज्ञेन मा देवा अभिभविष्यन्तीति । स पृथिवीमभ्यवमीत् । साऽमेध्याऽ- ६० भवत् ॥ अथो यदिन्द्रो वृत्रमहन् । तस्य लोहितं पृथिवीमनु व्यधावत् । सा मेध्याऽभवत् ॥ पृथिवि देवयजनीत्याह (२)| Tmp. मेध्यमिनी देवयजनी करोति ॥ ओपध्यास्ते मूलं मा हिसिपमि- ६३ त्याह । ओषधीनामहि साथै ॥ ब्रजं गच्छ गोस्थानमित्याह । छन्दास वै बजो गोस्थानः । छन्दारस्येवास्मै व्रज गोस्थानं करोति ॥ वक्तु ते चौरित्याह । वृष्टि द्यौः । वृष्टिमेवावरुन्धे ॥ बधान देव सवितः ६६ परमस्या परावतीत्यौह (३)। द्वौ वाव पुरुषो। यं चैव देटिं । यश्च देटि । तावुभौ बध्नाति परमस्यौ परावति शतेन पाशैः । योऽस्मान् द्वेष्टि यं च वयं द्विष्मस्तमतो ६९ IIe places the edge itself in it. There was, verily, an Asura named Visad [Poison-ester]. He felt afraid [thinking] * The gods would be overpowering me by means of the sacrifice.' He vomitted out on the earth; it thus became unholy. Moreover when Indra killed Vrtra, bis blood flowed on the earth; it (thus) became unholy. "O esrth, where the sacrifice is offered to the gods.he says. (2) He (thereby] just makes this ſearth} holy and fit for a sacrifice to the gods. May I not harm the root of your plants lue guys, for avoiding doing harm to the plants. 'Go to the fold, the place for the cows' he says. Metres, verily, are the fold, the place for the cows (also speech). He makes the metres themselves for him [the Ysjamans] the fold, the place for the cows. 'May heaven rain for you' he says, rain, verily, is heaven-he [thus secures rain itself. 'Bind,ogod Savitr, in tho furthest region' be says (3). There are, verily, two [kipds of] men, whore indeed he hates and who hates him. [Savitr] biads both those in the fur. thest region with s hundred fetters, 'He who hstes us and whom we hate, thence let him not free' he says so that he may ·40 Srauta Reader मा मौगित्याहानिम्रक्त्यै ॥ अर्वं नामांसुर आसीत् । स पृथिव्यामु- पंम्लुप्तोऽशयत् । त देवा अपहतोऽरु पृथिव्या इति पृथिव्या अनन् । ७२ भ्रातृयो वा अररु । अपहतोऽररुः पृथिव्या इति यदाह ४)। भ्रातृव्यमेव पृथिव्या अपहन्ति । तेऽमन्यन्त । दिव वा अयमितः पतिष्यतीति । तमुररुस्ते दिव मा स्कानिति दिवः पर्यबाधन्त । भ्रातृव्यो ७५ वा अररु' । अररुस्ते दिव मा स्कानिति यदाह । भ्रातृव्यमेव दिवः पारबावते ॥ स्तम्बयजुर्हरति । पृथिव्या एव भ्रात॒व्यमपहन्ति । द्वितीय हरति (५)। अन्तरिक्षादेवैनमपहन्ति । तृतीय रहरति । दिव एवैनमपहन्ति । तूष्णी चतुर्थरहरति । अपरिमितादेवैनमपहन्ति ॥ असुराणा वा इयमम्र आ- सीत् । यावदासीनः परापश्यति । तावद्देवानाम् । ते देवा अब्रुवन् । ८१ अस्त्वेव नो स्यामपीति (६)। not escape There was an Asurs named Araru He lay on the earth concealed from view Him the gods drove away from the earth with (that is, reciting the Mantra)'Araru is driven away from the earth' Aroru, verily, is (the proto-type of) a rival When he says 'Araru is driven away from the earth ' (4) he drives away from the earth the rival himself. They thought. This one (that is, Araru), verily, would be flying up to heaven from here' With 'Let not Araru mount heaven for you' they kept him away from heaven Araru, verily, is (the prototype of] a rival When he says. Let not Araru mount heaven for you be keeps away from heaven the rival himself He removes the weeds and grass with tbo Yajus mantras, he (thore. bydrives away the rival from the earth only He removes a second time, (5) he (thereby] drives him away from the middle region itsell, bo removes a third time, be thereby) drives him away from heaven itsell He removes a fourtb Hme ently, bo Stboreby1 drives him away from the infinito sprco itself This [earth]. verily, belonged to the Asurag in the beginning, as much as ono Hested would look round upon, to tho goris Tbogo gods spoke Le: there be indeed (como portion of the carth for us also, (6) ·41 18C) Taittiriyabrahmana III. ii. 8-9 क्यं नो दास्यथेति । यावत् स्वयं परिगृह्णीथेति । ते वसवस्त्वेति दक्षिणतः पर्यगृह्णन् । रुद्रास्त्वेत पश्चात् । आदित्यास्त्वत्युत्तरतः । ने- ऽमिना पाचौऽजयन् । वसुभिर्दक्षिणाः रुद्रैः प्रत्यञ्चः । आदित्यैरुदञ्चः । । यस्यैवं विदुषो वेदि परिगृह्णन्ति (७)। भवत्यात्मना । पराप्स्य भ्रातॄन्यो भवति ॥ देवस्य सवितुः सव इत्याह प्रस॒त्यै। कर्म कृण्वन्ति वेधस इत्याह । इपित हि कर्म क्रियते । ८७ पृथिव्यै मेध्यं चामेध्यं च न्युर्दकामताम् । प्राचीनमुदीचीन मेय॑म् ॥ प्रतीचीन दक्षिणा मेध्यम् । प्राचीमुदीची प्रवणां करोति । मेध्यांमेवैनी देवयजनी करोति (८)। पाचौ वेद्य सावुनयति। आहवनीयस्य परिगहीन्यै । प्रतीची ओणी। how much (kyam) would you give us ?' 'As much as you would yourselves mark out '[replied the Asuras). They marked out and made secure on the south with * [Let the Vasus [grasp] you', on the west with the Rudras you', on the north with the Adityas you.' They conquered through the Ābaranlya] Agni on the east, through Vesus on the south, through Rudras on the west, through Adityas on the north. He, for whom knowing thus they soark out and secure) the Vedi (the sacrificial altar] (7) becomes powerful bimself; his rival is defeatod. 'On the impulse of the god Savitr' he says for proper impulse. 'Wise ones perform the rita ' he says, for the work inspired is done. The holy and the unboly portions of the earth get separated ; the eastern and the northern parts are holy, the western and the sonthern unholy. Ho makes the eastern and the northern region sloping downwards; he (thereby] makes this (region) just holy and fit for offering sacrifice to the gods (8) He raises up the two eastern shoulders of the Vedi for 'securing thoroughly the Alsvaniga fire; the western portion is the hips for securing thoroughly the Garbapatya fire and more- 6 Triratna ·। Srauta Reader गार्हपत्यस्य परिगृहीत्यै । अर्थो मिथुनत्वाय । उद्दन्ति । यदेवास्या ९३ अमेध्यम् । तदर्पहन्ति । उद्धन्ति । तस्मादोषमयः पराभवन्ति (९)। मूल छिनत्ति । भ्रातृव्यस्यैव मूल छिनत्ति । मूलं वा अतितिष्ठद्रक्षा- ५स्यनूपिपते । यदस्तेन छिन्यात् । कुखिनी: प्रजाः स्युः । स्स्येन ९६ च्छिनत्ति । वज्रो वै स्फ्यः । वज्रेणैव यज्ञाद्रक्षास्यपहन्ति ॥ पितृदेव- त्याऽतिखाता । इयती खनति (१० )। प्रजापतिना यज्ञमुखेन समिताम् ॥ वेदिदेवेभ्यो निलायत । ता ५९ चतुरालेऽन्वविन्दन् । तस्माच्चतुरङ्गुलं खेा । चतुरगुलं खनति । चतुरगुले ह्योषधयः प्रतितिष्ठन्ति । आ प्रतिष्ठायै खनति। यजमानमेव प्रतिष्ठा गमयति । दक्षिणतो वर्षीयसी करोति । देवयजनस्यैव रूपमकः १०२ (११)। पुरुषवतीं करोति । प्रजा वै पुशव' पुरीषम् । प्रजयैवैन पशुभिः over for forming up a couple He digs up, whatever is unboly from it that be removes , he digs up, thereby the plants [or weede] perish (9) He cuts the root, (thereby] he cuts the root (that is, the abodel of the rival himself Raksases, verily, rise up along the root that stands up If he were to cut [the root] by the hand, his progeny would have bad nails He cuts with the pick axe, the pick-axe, verily, is the thunder bolt, by means of the thunder bolt itself he drives away the Raksases from the scrifice A Vedi dug too deep is sarred [only] to the Pitrs, he digs up go much that is, span deep) (10) measured by Prajapati, by the face of the sacrifice The Vedi hid herself from the gods They found her at a depth of] four fingers , therefore the Vedi should be dug up four-finger deep He digs up four finger" deep, for the weeds (or plants] stand firm at a depth of four fiugers He digs up till (he reaches firm goil, he (thereby] makes the sacrificer bimself firm He should make [the Vedi] higher on the south, [thereby] he brings into sbape the sacrifice for the gods (11) He makes it possessed of (that is, overspreads the Vedi with} soft earth (purinn), the progency, the cattle, vorily, are tho ·48 (30) Tatttiriyabrdlamara III ii. 8-9 पुरीपवन्तं करोति । उत्तरंपरिग्राहं परिगृह्णाति । एतावती वै पृथिवी यावती ।। वेदिः । तस्यां एतावत एव भ्रात॒व्यं निर्भज्यं । आत्मन उत्तरं परिग्राहं १०५ परिगृह्णाति ॥ ऋतमस्तसदनमस्तश्रीरसीत्याह । यथायजुरेचैतत्(१२)। क्रूरमिव वा ए॒तत् करोति । यद्वेर्दि करोति ।धा अंसि स्वधा असीर्ति योयुप्यते शान्त्यै । उर्वी चासि वस्वी चासीत्याह । उर्वीमवैनां वस्ती करोति । पुरा क्रूरस्य विसृपो विरशिन्नित्याह मेध्यत्वाय । 'उदादाय पृथिवीं जीरवानर्यामरंयञ्चन्द्रमसि स्वधाभिरित्याह । यदेवास्या अमेध्यम् । तपहत्यं । मेध्या देवयर्जनी कृत्वा (१३)। यदश्चन्द्रमसि मेध्यंम् । तदस्यामेरयति । तां धीरांसो अनुदृश्य यजन्त इत्याहार्नुख्यात्यै । प्रोक्षणीरासादय । इमाहिरुप्रसादय । स्रुवं च . Parlşa. By means of the progeny and cattle themselves he makes him possessed of , Puriss. Ho takes to the latter parigraha [marks and preserves a second time.] So.big, verily, is the earth as the Vedi is. Having driven out the rival from hor of this measure, he takes to the second parigrāba for himself. 'You are the rite, you are the sbode of rite, you are the glory for support] of rite', he says. This is just as the Ysjus mantra describes it (and so no comment is needed. (12) He, verily, acts thus as it were in a cruel manner, who prepares tho Vedi. With 'You are the holder, you are tbe gelf. holder' he smooths it for pacification. 'You are broad and you are wealthy" he says; he mskes her indeed broad and wealthy. 'Before the cruel foe slips away, oglorious one' he says, for holiness. 'Taking up the earth, with plenteous drops, the corth which they place in the moon by their offerings' he says%3B having removed whatever was unboly in her and having made her holy. fit for sscrificing to the gods, (13) le infuses into her what is boly in the moon. 'Whicb wigo men uso to guide them in the sacrifice' he says, for praising lor revealingl. IThe Adhvaryu instructs his assistant] Place aright the waters; bring near the sacrificial sticks and grass; cleanee ·Srauta Reader ११४ सुचश्च संपॅड्डि । पत्नी सना ।आज्योदेहीत्याहानुपूर्वताय । प्रोक्ष- णीरासादयति । आपो वै रक्षोन्नीः ( १४)। रक्षसामपहत्यै॥स्फ्यस्य वर्मन्सादयति । यज्ञस्य संतत्यै ॥ उवाच ११७ हासितो देवलः । एतावती अमुस्मिल्लोक आप आसन्। यावती:मोक्ष- णीरिति । तस्माद्बह्वीरासाद्याः । स्फ्यमुदस्यन् । यं द्विण्यात् तं ध्यायेत् । शुचैनमर्पयति (१५)॥ ॥ इति रुष्णयजुर्वेदीयतैत्तिरीयब्राह्मणे तृतीष्टके द्वितीयाध्याये नवमोऽनुवाक. ॥ No. 3 D. Taittiriyabrahmana III x. 9 प्रजापतिर्देवानसृजत । ते पाप्मना संदिता अजायन्त। तान् व्यद्यत् । the ladles, big and small, engurdle [make ready the [sacrificers] wife, come up with the ghee' to ensure the proper sequence (of the acts] He brings near the waters (for sprinkling over the altar]-waters, verily, are Raksas-killing-(14) for the driving away of the Ratsases He places (the waters] on the path of [chalked out by] the pick-axs for the (unobstructed] continuity of the sacrifice Agits Devala indeed has estd 'So much water, verily, is in the other world, Bs [are] the sacrificial waters (here) Therefore large quantities (of water] should be secured About to throw away the pick axe, he should think of him whom he hates, (then) he gives hin over to grief itself No. 3 D Prajipati created the gods, they were born bound up with Fin He divested them of [ that sin], In that he divested [them of sin], therefore he [came to be called] Vidyut. He cut off ·45 (3 D) Taittiriyabrāhmana III. x. 9 यद्यद्यत् । तस्माद्विद्युत् । तमवृश्चत् । यदद्देश्चत् । तस्मादृष्टः । तस्मा- यत्रैते देवते अभिप्राप्नुतः । वि च हैवास्य तत्रं पाप्मानं यतः (१)। ३ वुश्चतश्च । सैपा मीमाश्साऽमिहोत्र एव संपन्ना ।। अर्थो आहुः । सर्वेषु यज्ञक्रतुष्विति । होय॑न्नप उपसृशेत् । विद्युदसि विद्य मे पाप्मानमिति । अर्थ हुत्योपस्पृशेत् । वृष्टिरसि वृश्च मे पाप्मानमिति । यक्ष्यमाणो बेष्ट्वा । वा । वि च हैवास्यैते देवते पाप्मान द्यतः ( २)। घुश्चर्तश्च ॥ अत्य हो हाऽऽरुणिः । ब्रह्मचारिणे प्रश्नान् मोच्य प्रजिंघाय । परेहि । प्लक्षं दय्योपातिं पृच्छ । वेत्य सावित्राश्न वेत्या ३ इति । तमागत्यं पपच्छ । आचार्यों मा पाहैपीत् । वेत्य सावित्रा ३ न वेत्था३ इति । स होवाच वेदेति ( ३ )। । that [sin]; in that he cut off, therefore he I came to be called] Vrsti. Therefore where the [trol delties [ Vidyur and Vasti ] are prominently present, they indeed surely divest him (tho sacrificer) of the sin there (1) and out it off. This point of decision for ruling re the use of the two Mantras) obtains in the case of the Agnihotra only ; others however say 'in the case of all sacrificial rites.' (In the cage of the Agnihotra), he (the sacrificer] about to offer the offerings should touch his lips with water with (that is, tepeatingl. You ara Vidyut, divest me of the sin, also after having offered the oblations, he should touch his lips with water with 'You are Vrsti, cut off my sin.' [In the case of the sacrifices], about to cominonce the sacrifice and after hasing sacrificed ſhe should Tespectively repeat the two Vladtras. These (two) deities indeod surely direst him of the sta (e) and cut it off. There was indeed Atyamba, son of Aruni, Ilaring told a BrahrascSrin (pupil of his) the questions to be asked, ho rent thim, ssging] 'Go hence, ask Plakss, Fon of Dj Impita "Do you know or do you not know the Siritys (fre]?", Taving gona to him, he asked: 'The preceptor has sent mo (to nek you-Do sou know or do you not know the Savitrs (firell' 11. indeed said: 'I know litt (3).

·Šrarita Reader १२ स कस्मिन् प्रतिष्ठित इति । परोरजसीति । कस्तयत् परोरजा इति । एष वाव स परोरेजा इति होवाच । य एष तपति । एषोऽर्वाग्रजा इति ॥ स कस्मिन् त्वेष इति । सत्य इति । किं तत् सत्यमिति । तप इति (४)। १५ कस्मिन् नु तप इति । बल इति । किं तदलमिति । पाण इति । मा स्म प्राणमतिपृच्छ इति माऽऽद्यायोऽब्रवीदिति होवाच ब्रह्मचारी ॥ स होवाच प्लक्षो दृष्यापातिः । यदै ब्रह्मचारिन् प्राणमत्यपक्ष्यः । मूर्धा ते अपतिभ्यत्। अहर्मुत आचार्याच्छ्रेयान् भविष्यामि । यो मा सावित्रे समवादि- टेति (५)। तस्मात् सावित्रे न सर्वदेत । स यो ह वै सावित्र विदुषां सावित्रे २१ संवदंते । सोस्मिन्छ्यि दधाति । अर्नु हु वा अस्मा असौ तपञ्छ्रिय मन्यते । अन्वस्मै श्रीस्तो मन्यते । अन्वस्मै तपो बल मन्यते । अन्वस्मै १८ That 'In what is it [the Savitral established? [asked Atyamhal, 'in the Parorajas (beyond Rajas) (answered Plaksa] 'Who is that what is Parorajas?' 'This one [the Mandalatman] verily, 18 the Parorajas who shines' he indeed said "(But) this one is Arvagrajas ſon this side of Rajag), wherein is that one (estebliebed]?' 'In Truth' What is that Truth?' 'Penance'. (4) * In what indeed is that penance [established]?' 'Energy What is that energy ? 'Prāns''Do not ask beyond Prāna--thus the preceptor said to me' said indeed the Brahmacarın Plaksa, son of Dyampata indeed said 'If verily, O Brahmacırın, you had asked beyond Prana, your head would have fallen oft. I, on my part (uta) would [now] be superior to [your] preceptor who Carrogantly) carried on discussion with me about the Savitra'. (5) Therefore one should not carry on discussion about the Sivutra He indeed, wha, verily, carrieg on discussion with one well-versed in the Savitra[mysteryj about the Savitra, transfers, (or forfeita) his glory to him, he (though] practising penance, allows his glory to be secondary to that of (or surrenders his glory to the other, in his case the glory surrenders the penance ·१४ Taittiritcibrühmara III. x. 9. मल प्राणं मन्यते ॥ स यदाह । संज्ञान विज्ञानं दशीदृष्टेति । एष एव तत् (६)। अथ यदाह । प्रस्तुतं विटुत सुता मुन्वतीति । एष एव तत् । एष दैव तान्यहोनि । एप रात्रयः ॥ अय यदाह । चित्रः केतुर्दाता प्रदाता सविता सविताऽमिशास्ताऽनुमन्तेति । एष एव तत् । एष व तेऽहो मुहूर्ताः । एष रात्रैः (७)॥ अथ यदाह । पवित्र पवायष्यन्त्सहस्वान्सहीयानरुणोऽरुणरज़ा इति । एष एव तत् । एष होवतेऽर्धमासाः । एष मासाः ॥ अथ यदाह । ३० bis ponance surrenders the energy, his energy surrenders the Prina [to the latter]. When he repeats 'Samjhanam Vijnanam [etc, nam es of the days of the bright fortnight] Darsā Drată [etc, names of the nights of the bright fortnight].' it is this bare [Savitragni that he worships). (6) And whon he says 'Prastutam Vistutam late, names of the days of the dark fortnight] Suti Suorati (etc, names of the nights of the dark fortnight]' it is this same [Sivitragni). This one, indeed is those days, this one the nights. And when he RSTS' Citrah Ketuh leto, names of the 15 Muhurtag in each day of the bright fort-night) Ditá Pradata (etc, names of the 15 Muhurtas in cach night of the bright fortnight|Savita Prasavita leto, names of the 15 Muhurtas in each day of the dark fortnight Abhisást. Anamants (etc. names of the 15 Buburtas in each night of the dark fortnight; this one is the same [siritragni). This one, indeed is those Muhurtas of the day, this one (the Nuburtas) of the night. (7) And when he $355 'Paritram Paragissan (etc. names of the twelra bright fort-nights is the year] Ssbasyon Sablyn lete. rames of the twelre dark lor-nights in the year, Arunah Arupstajsh fetc. nanes of the thirteen months' this one is the kne (Sivitrigail This ono indeed is those hall-months, this one ·48 Srauta Reader अग्निष्टोम उक्थ्योऽग्निर्ऋतु. प्रजापति संवत्सर इति । एप एव तत् । एप यैव ते यज्ञकृतव । एप ऋतवः (८)। "प सवत्सर ॥ अथ यदाह । इदानी तदानीमिति । एष एव तत् । एष वि ते मुहूर्ताना मुहूर्ता ॥ जनको ह वैदेह । अहोरात्रै समाजगाम। त होचु । यो वा अस्मान् वेद । विजहत् पाप्मानमेति (९)। ३६ सर्वमायुरेति । अभि स्वर्ग लोक जयति । नास्यामुभिजलोकेऽन क्षीयत इति । वजहद्ध वै पाप्मानमेति । सर्वमायुरेति । अभि स्वर्ग लोक जयति । नास्यामुष्मि ५ लोकेऽन्न क्षीयते । य एव वेद ॥ अहीना .९ हाऽऽश्वथ्य । सावित्र विदाकार ( १० ) ॥ स ह हु५सो हिरण्मयो भूत्वा । स्वर्ग लोकमियाय। आदित्यस्य सायुज्यम्। हुसो ह वै हिरण्मयो भूत्वा। स्वर्ग लोकमैति।आदित्यस्य the months And when he says Agnistoma Ukthah (etc names of the six Yaznakratus] Agnih Rtuh [eto names of the three main seasons] Prajapatih Samvatsarah [etc four names of Samvatsare] this one is the same (Savitragni] This one indeed 18 those Yajaakratus this one the seasons, (8) this one the Samvatsara And when he says Idanim Tadanim [etc names of the fifteen Ksudra [sub] muhurtas]' this one is the same (Savitragni} This one indeed is the Muhurtas of the Muburtas There indeed was Japata, king of the Videbes he met the (deities presiding over the] days and nights They said to him 'He who knows us [as being Savitragnirupa ) goes on andoning an (9) he secures a full life, wins the heavenly world, in his case food does not rua short 10 yonder world' He who knows thug indeed goes on abandoning sin, secures & full life wins the heavenly world and in his case food does not run short in yonder world Ahina, the son of Asyathya indeed realised the [mystery of the Savitra [fire] (10) He indeod, having become a golden ewan attained to the heavenly world and the companionship of Aditya He who knows thus having indeed become a golden swB3, altsins to ·49 १२ (3 D) Taittiriyabrahmare III. 1.9 सायुज्यम् । य एवं वेद ॥देवभागो है श्रौतपः । सावित्रं विदांचकार । तर ह वागदृश्यमानाऽभ्युवाच ( ११)। सर्व वत गौतमो वेद । यः सावित्रं वेदेति । स होवाच । कैपा वागसीति अयमह सावित्रः । देवानामुत्तमो लोकः । गुह्यं महो विदिति । एता- ५ पति ह गौतमः । यज्ञोपवीतं कृत्वाऽधो निर्पपात ।। नमो नम इति (१२)। स होवाच । मा भैपीरौतम । जितो व ते लोक इति । तस्माये के च सावित्रं विदुः सर्वे ते जितलोकाः ।। स योह वे सावित्रस्याटाक्षरं पद श्रियाऽभिवितं वेद । त्रिया हैवाभिषिच्यते । घृणिरिति द्वे अक्षरें। सूर्य इति त्रीणि । आदित्य इति त्रीणि ( १३)। एतद्दे सावित्रस्याष्टाक्षरं पश्रियाऽभिर्पितम् । य एवं वेई । त्रिया ५, हैवाभिषिच्यते । तदेतदुचाऽभ्युक्तम्- the heavenly world and the companionship of Aditya. Darabhāgn, son of śrutarsi (or well.versed in the Srauta ritual] indeed realised the biritra (fire). Him indeed an invisible speech (thus] addressed (11) * Everything-it is a wonder-Gautams kaows wbo knows the Ssvitra. Ho indeed said (or asked] 'Who are you this Speech?" Here I am the Savitra (Gre), the excellent (or higbes!] abode of the gods, possessing the secret lustre.' On this ( being beard), Gautama indeed placing bis garment in the Upatiti fashion [as required in asacrifice] prostratal [ himself] on tho ground [crslag] 'Salutstion to you), salutation to you]. (12) II. (tho Sisirigniſ indeed said: 'Fear not, Gautama; by you, verils, has been conqueredtsourdisired ] world' Therefore whosoever knows tho Siviiri, all of thon win (their desired] worlds Ho indeed, who. rerilr. knows the nightyllables Mantra of Siritra, crowned with Stilihe syllable Om] 1 indeed crowned with lustro itself. (The Boatrs consists of Garal.two tyllables; Sirya, taree syllables [when resdas Sarlsa): Aditya three syllabler (13) Tbis, Terils. is the eigblessilabled Usatra of Sivilna, croward with Śrt (the syllable Ool. lI. *59 krors tias is inter crowned with ludze 1:11. Rc'arrioz to test, this is anldtraRk- ·50 þrauta Reader ऋची अक्षरे परमे व्योमन् । यस्मिन् देवा अधि विश्वे निपेदुः । ५४ यस्तं न वेद किमृचा करिष्यति। य इत् तद्विदुस्त इमे समासत इति । न ह वा ए॒तस्य॒र्चान यजुपा न साम्नाऽर्थोऽस्ति । यः सावित्रं वेद (१४)। तदेतत् परि यद्देवचक्रम् । आई पिन्वमान स्वर्गे लोक एति । विज- ५७ हद्विश्वा भूतानि संपश्यत् । आो ह वै पिन्व॑मानः । स्वर्ग लोक एति । वजहन् विश्वा भूतानि संपश्यन् । य एवं वेद ॥ शूपो ह वै वार्ष्णेयः । आदित्येन समाजगाम । त होवाच । एहि सावित्र विद्धि । अय वै स्वग्र्योऽग्निः । पारयिष्णुरमृतात् सभूत इति । एष वाव स सावित्रः । य एष तप॑ति । एहि मा विद्धि । इति हैवैऽन तदुवाच (१५) ॥ ॥ इति रुष्णयजुर्वेदीयतेत्तिरयिनाह्मणे तृतीयाष्टके दशमाध्याये नवमोऽनुवाकः ॥ ६० sit down What can he do with the Rk [ that 18, the Vedas] who does not know it [Sapıtragnieupa) in which, the imperishable highest heaven, reside [all] the Rks (that is, the Vedas ) and all the gods Those alone who know that, these [ satisfied ]' Not indeed he, who knows the Sayıtra has any use for the Rgveda, for the Yajurveda for the Samaveda (14) This thus is the divine disc that moves in the heavenly world revolving, moist [ because it produces rain] nourishing standing away from all creatures, observing minutely He wbo knows thus, goes indeed to the heavenly world, belog, Verily, moist, pourishing, standing away from all creatures, observing minutely Susa, son of Vrsni indeed came upon Aditya To him, he [Adityalsaid *Come know the Sayıtra Thig, verils, is the heavenly fire, capable of enabling one to cross (the Samsara) born of the immortal (Paramatman) This one, verily, is the Savitra, who shines [ in the sky] come know me, --thus indeed he just said to him (13) ·51 ३ (1) Salapathabrāhmana I. i. 4. 14-19 No.4 Satspsthabrahmana II. 4. 14-19 मनोहँ वाऽत्रपम आस । तस्मिन्नसुरनी सपत्नानी वाक् प्रविष्टास । तस्य ह स्म श्वसथावृथादसुररक्षसानि मृयमानानि यन्ति । ते हासुराः समूदिरे । पापं बत नोऽयमृषभः सचते । कथं विमं दभ्नुयामेति । किलाताकुलीडति हासुरब्रह्मावासतुः ॥ १४ ॥ तो होचतुः । अहादेवो वै मनुः। आवं नु वेदावेति । ती हाग- त्योचतुः । मुनो याजयाव त्वेति । केनेति । अनेनर्पभेति । तथेति । ६ तस्यालग्यस्य सा वागपचक्राम ॥१५॥ सा मनोरे जायां मनावी प्रविवेश । तस्यै ह रम यत्र वदन्त्यै शृण्वन्ति ततो ह स्मैवासुररक्षसानि मृयमानानि यन्ति । ते हासुराः । समदिरे । इतो वै नः पापीयः सचते । भूयो हि मानुषी वाग्दतीति। No.4 (14) Manu, rerily, bada bull. Into itan Asurs-killing enemy-killing voice bad entered. Owing indeed to its snorting and bellowing, the Asuras and Raksages used to go away being crushed. Then those Asuras spoke to one another: "Misery for evil ), alas I this bull to us does bring; how possibly can we destroy it?' Now Elláts End Akuli were the two Brohman priests of the Asuras. (15) Those two said: 'Extremely devoted (Sradhādevah), verily, is Manu; let us two then find out whether it is so].' Those two baring gone [to him) said: 'O Manu, let us two sacrifice for you l' 'With what ?' (Hand asked). 'With this bull' (they replied). 'Be it so (Mbpu ssid). Yhen it (the bullt had been slaughtered, that voice went out (froin it). (16) It (the voice, tdk) entered into Manivi, Misnu's wife herself, And wherever they beard her speak, from thence the Agurss and Raksases used to go away being crushed. Then those Asaras spoke to one ano:ber: 'Verily, even grester evi! [itto sdoes bring, for tho tumsn roice speaks more.' Thon ·52 Sraula Reader किलाताकुली हैवोचतुः । श्रादेवो वै मनुः । आव न्वेव वेदावेति । १२ तौ हागत्योचतः । मनो याजयाव त्वेति । केनेति । अनयेव जाय- येति । तथेति । तस्याऽआलब्धायै सा वागुपचक्राम ॥ १६॥ सा यज्ञमेव यज्ञपात्राणि प्रविवेश । ततो हैनां न शकतुनिहन्तुम् । १५ सैषा सुरभी वागुद्वदति । स यस्य हैवं विदुष एतामत्र वाचं प्रत्युद्वाद- यन्ति पापीयांसो हैवास्य सपत्ना भवन्ति ॥१७॥ स समाहन्ति । कुक्कुटोऽसि मधुजिह्व इति । मधुजिह्वो वै स देवेभ्य आसीविजिह्वोऽसुरेभ्यः । स यो देवेभ्य आसीः स न एधी- त्यैतदाहेषमूर्जमावद । त्वया वयं सघातं संघात जेष्मेति । नात्र तिरोहितमिवास्ति ॥ १८॥ १८ Kilata and Akuli sad 'Extremely devoted, verily, is Manu, lot us two then just find out.' Those two having gone [to him) said: 'O Manu, let us two sacrifice for you!' With what? [ Manu asked ] 'With this very wife [of yours]' 'Ba_it so [Manu said ] When she [ Manavij had been slaughtered, thst voice went out [from her] (17) It (the voice ] entered into the sacrifice itself, into the sacrificial utensils From thence those two could not drive it out This game Asurs-kıllıng voice sounds forth ( when the two mill-stones are struck with the Samya) For whomsoever who knows thus, they sound forth this voice here, his enemies become indeed very miserable (18) He strikes [ the mill-stones with the wedge ] with 'A cock honey-tongued you are' (Vaj S, I 16 ) For hongytoogued, verily, was it { the ball ) for the gods, (and) poisontongued for the Asuras, 'What you had been for the gods, ko be you for us'--this indeed be Baye, (and also ] 'Food and strength do you call; by means of you let us conquer in battle after battle' Here there is no:bing that is as it were obscure ·(A) Satapathabrahmana I. vii. 2. 1-5 अथ शूर्पमादत्ते । वर्पवृद्धमसीति । वर्पर्द्ध घेतयदि नडानां; यदि २१ वेणूनां यदीपीकाणां वर्षमु ह्येवैता वर्धयति ॥ १९ ॥ -- No.4A Satapathabrahmapa I vii.2.1-5 ऋणं ह वै जायते योऽस्ति । स जायमान एव देवेभ्यः ऋषिभ्यः पितृभ्यो मनुष्येभ्यः ॥ १॥ स युदेव युजेत तेन देवेभ्य ऋणं जायते । तद्धयेभ्य एतत् करोति यदेनान् यजते यदेभ्यो जुहोति ॥ २ ॥ अथ यदेवानुब्रुवीत । तेनर्पिय ऋणं जायते । तुयेभ्य एनत् करोत्युषीणां निधिगोप इति हनूचानमाहुः ॥ ३॥ 3 (19) Then he (the Adhysryu ) takes the winnowing basket with Rain-grown are you' IVij. S. I. 14]. For raingrown it is, whether it is (tasde) of reeds or of bamboos, or of rushes; for the rain itself makes these grow. No.4A (1) [Owing] a debt, verily, is he born, who has come into existence; when he is just bəing born (he owes a debt] to the gods, to the seers, to the Pits and to human beings. (e) In that te is indeed onbined to sacrifice, thereby bols born (owlog) a debt to the gods. Thus in that bo zacrifices for them, sires offerings to them, he does this (o: (discharging his debt to ] them (the gods I (3) And in that he is indeed enjoined to recite (the Vedas). therebs he is bo:n omingle deb! 13 the seer4 Taas for I dis. charglag kis debt tə ) thea (tbeezers !, he does this; for they call one who recites the Velas 'the trescuro-guardist of the Rels ·54 Srauta Reader अथ यदेव प्रजामिच्छेत । तेन पितृभ्य ऋणं जायते । तद्व्येभ्य एतत् करोति यदेषा संतताव्यवच्छिन्ना प्रजा भवति ॥ ४ ॥ अथ यदेव वासयेत । तेन मनुष्येभ्य ऋणं जायते । तद्धयेभ्य एतत् करोति यदेनान् वासयते यदेभ्योऽशनं ददाति । स य एतानि सर्वाणि करोति स कृतकर्मा तस्य सर्वमाप्त सर्व जितम् ॥ ५ ॥ No.4B Satapathabrahmana III 12.2-8 दिवि वै सोम आसीत् । अथेह देवाः । ते देवा अफामयन्ता । नः सोमो गच्छेत् । तेनागतेन यजेमहीति। तऽएते मायेऽअसृजन्त सुपर्णी च कद्रू च । वागेव सुपर्णीय कद्रू । ताभ्या समृद् चक्रुः ॥ २ ॥ 3 (4) And in that he 19 enjoined to have offspring, thereby he is born (owing) a debt to the Pitrs Thus for ( discharging his debt to then [the Pitrs], he does this, In that there is (secured by hun) a continued [and] uninterrupted offspring for them. {5) And in that he 1s BDJoined to harbour [ or offer hospl. tality to the guests ], thereby he is born [owing] a debt to haman beings Thus for ( discharging his debt to ] them (the human beings) he does this in that he harbours them, in that be gives them food He who does all these, has fulflled all hi duties, by him all 28 secured, all 18 conquered No 4 B (2) In heaven verily, there was soma and the gods here (on tbe esrth) Tbose gods desired 'Let Soma come to us, let +18 sacrifice with him (when) coine They created those two Illusions Suparni and Kadeu Vak [Speech herselftwast Suparnt, [and][ this earth] Kadru They caused discord bot. ween them ·55 (4 B) Šatapathabrāhmaṇa III. vi. 2. 2-8 ते हऽयमानेऽऊचतुः । यतरा नौ दवीयः परापश्यदात्मानं नौ सा जयादिति । तथेति सा ह कद्रूरुवाच । परेसस्वेति ॥ ३ ॥ . सा ह सुपण्र्युवाच । अस्य सलिलस्य पारेऽश्वः श्वेत स्थाणी सेवते । ६ तमहं पश्यामीति । तमेव त्वं पश्यतीति। तं हीति । अथ ह कद्रूरुवाच । तस्य वालो न्युपनि । तममुं वातो धूनोति । तमहं पश्यामीति ॥ ४॥ सा यत् सुपण्युवाच । अस्य सलिलस्य पारऽऽति । वेदिः सलिलम् । येदिमेव सा तदुवाच । अंश्च: श्वेत स्थाणी सेवत इति । अग्निर्वा अश्यः श्वेतः । यूप स्थाणुः । अथ यत् कद्रूरुवाच । तस्य वालो न्यपनि । तममुं वातो धुनोत । तमहं पश्यामीति । रशना हैव सा ॥ ५ ॥ सा ह सुपर्युवाच । एहीदं पताव वेदितुं यतरा नौ जयतीति । सा ह कद्रूरुवाच । त्वमेव पत । त्वं वै न आख्यास्यसि युतरा नौ जय- तीति ॥ ६॥ १२ (3) They two indeed quarrelling I with each other ] said: 'Which one of us two could perceive farther away, she would win the sell of both of us.' 'Be it so' Kadrū indeed said, 'Per. celve far away.' (4) Thot (or then ] Superni indeed .said: 'On the shore of this water [ oceanJa white horse stands at a post; I see that, do you also see it?' 'That indeed (I see ).' Then indeed Kadrā said: 'Its tail has beon tanging down; now the wind is shaking it, that I see." (5) When that Suparni Baid : 'On the shore of this water [ocean] '-tho altar, verily, is the water for ocean]. she thereby Toferred to the altar;'& white horse stands at the post-Agni, vorily, is the white horse, and the Yüps ( sacrificial post ) the post. And when Kadrů ssid: 'Its tsil has been banging down, ROY the wind is shaking it, that I see that was indeed the rope [orgirdlo] itsell. (6) Tbat Saparni indeed ssid ; 'Come now, let us fly {thitber) to know which one of us to wins.' That Kadra ir. deed asid: 'Do you fly yourself; you, verils, would tell us which one of us two mins' ·56 brauta Reader सा ह सुपर्णी पपात । तद तथैवास यथा कद्रूरुवाच । तामागताम- भ्युवाद । त्वमजैपी३रहाशमति । त्वमिति होवाच । एतद्वया- १८ ख्यानं सौपर्णीकाद्रवमिति ॥ ७ ॥ सा ह कद्रूरुवाच । आत्मानं वै त्वाजैषम् । दिव्यसौ सोम । त देवेभ्य आहर । तेन देवेम्य आत्मान निक्रीणीवेति । तथेति । सा २१ छन्दासि ससृजे । सा गायत्री दिव सोममाहरत् ॥ ८ ॥ No.40 Satapathabrahmana VI 13 1-20 प्रजापतिर्वाऽइदमग्रऽआसीदेक एव । सोऽकामयत स्या प्रजायेयेति । सोऽश्राम्यत् स तपोऽतप्यत । तस्माच्छान्तात्तेपानादापोऽसृज्यन्त । तस्मात् पुरुषात् तप्तादापो जायन्ते ॥ १ ॥ (7) That Suparni indeed flew away and it was indeed even Just as Kadru had told To her [ when she had] come back, she ( Kadru ) Baid 'Have you won or I?' 'You' she indeed said This episode is called 'Sauparnikadravs' (8) That Kadru indeed said 'I verily, have won your In heaven is yonder Soma bring him [ here ] for the gods, by means of him redeem yourself from the gods 'Be it so' [Suparni Bald ] She [ Suparnl] created the metres That Gayatri brought some from heaven, own self No 4 C (1) Prajipati, verily, was in the beginning all this He desired 'May I exist, may I be inany' He tolled on, he practised austerities From him who had toiled on and who bad prac. tised austerities, the waters were created, therefore from a per- Bon beated up waters are produced ·157 (4) Šatapathabrāhmaṇa VI. i. 3. 1-20 आपोऽब्रुवन् । क वयं भवामेति । तप्यध्वमित्यववीत् । ता अतप्य-.. न्त । ताः फेनमसृजन्त । तस्मादपां तप्तानां फेनो जायते ॥ २ ॥ फेनोऽब्रवीत् । काहुँ भवानीति । तुप्यस्वेत्यब्रवीत् । सोऽनन्त । स ६ मृदमसृजत । एतद्वै फेनस्तप्यते यदप्स्तावेष्टमानः प्लवते । स यदोपह- न्यते मुदेव भवति ॥ ३॥ मृदब्रवीत् । काहं भवानीति । तप्यस्वेत्यब्रवीत् । सातप्यत । सा। सिकता असृजत । एतद्वै मृत्तप्यते यदेनां विकृषन्ति । तस्मायद्यपि सुमात्स्नं विकृपन्ति सैकतर्मिवैव मवति । एतावन्नु तद्यत् काहं भवानि काहं भवानीति ॥ ४॥ सिकताभ्यः शर्करामसृजत । तस्मात् सिकताः शर्करैवान्ततो भवन्ति । शर्कराया अश्मानम् । तस्माच्र्कराश्मेवान्ततो भवति । १२ (2) The waters said: 'Where would we bo?' 'Ba heated [ or practise austerities] • hs [ Prajapati] satd. They became heated, they created foam; therefore foam is produced of heated waters. (3) The fosm said : * Whero would I be?' 'Be hested' he said. It (fost ) becsine heated, it created clay. This foam verils, becomes hested when it doa's on the waters covering (then); when it is beaten up it becomes clay itsell. (1) The clay said: 'Thero tould I ba 7' Bo hented' he Baid. It became heated; it crested sand. It is the clay, Torils, that is theated when ther plough it. Therefore only illor when ] tácy plough rers fino, it just beesracs as though sands. Thus far ladead the ques!ioss asked bs serious created things) • Whero would I be? Where would I bel' (S) From the gand ic created the pebble-therefore. tbo sind i, finally the pebble itsell,- from the pebble, the etose -berefore Ibo pebble is finally the stope itself-from the S ·58 Śrauta Reader अश्मनोऽयः । तस्मादृश्मनोऽयो धमन्ति । अयसो हिरण्यम् । तस्मा- दयो बहुध्मातं हिरण्यसंकाशमिवैव भवति ॥ ५॥ तयदसृजताक्षरत् । तद्यदक्षरत् तस्मादक्षरम् । यदष्टौ कृत्वोऽक्षरत् सैवाटाक्षरा गायत्र्यभवत् ॥ ६॥ अभूद्वाऽइयं प्रतिष्टेति । तद्भभिरभवत् । तामप्रथयत् । सा पृथिव्य- भवत् । तस्यामस्या प्रतिष्ठाया भूतानि च भूताना च पतिः संवत्सरा- २१ यादीक्षन्त । भूताना पतिर्गृहपतिरासीदुषाः पत्नी ॥ ७ ॥ तद्यानि तानि भूतानि ऋतवस्ते । अथ यः स भूतानां पतिः संवत्सरः सः । अथ या सोपाः पन्यौपसी सा। तानीमानि भूतानि २r च भूताना च पतिः संवत्सर उपसि रेतोऽसिञ्चन् । स संवत्सरे कुमारोऽजायत । सोऽरोदीत् ॥ ८॥ तं प्रजापतिरत्रवीत् । कुमार किं रोदिषि यच्छ्रमानुपसोऽधि जातो- stone, ore [or iron]-therefore they smelt ore from stone,-- from ore, gold--therefore ore much smelted becomes as though shining like gold itself (6) Now what was created was oozing, so because it was oozing. therefore aksara [a syllable was produced ] therefrom Because it oozed out eight times, that same octogyllabio Gayatri was produced (7) *This creation), verily, has become the support. [80 Prajapati thought], that became the earth. He spread it out, that became the Prthivi [ broad] On this (Prthivi thus brought into being as ) the support, tbe beings and the lord of beings becamo consecrated for a year The lord of beings was the lord of the house [ the sacrificer ] and Uses [ Dawn the wiko (8) Now as for those boings they were the seasons, and.ss for the lord of beings he was the year, and as for the wife Dawn, she was Usas These same aforesaid beings and the lord of beings, the year, sprinkled semen in Usas. Then a boy was born in a year, he cried (9) To bim Prajipali said: 'Boy, why do you cry since you aro born out of toil and penanco? Ho said: 'I barlog no ·59. 3. (4) sotapathabrahmana VI. I. 3. 1-20 ऽसीति । सोऽब्रवीत् । अनपहतपाप्मा वाऽअस्स्यहितनामा नाम मे २५ धेहीति । तस्मात् पुत्रस्य जातस्य नाम कुर्यात् । पाप्मानमे- वास्य तदपहन्ति । अपि द्वितीयमुपि तृतीयमभिपूर्वमेवास्य तत् पाप्मान- मपहन्ति ॥ ९ ॥ तमत्रवीत् । रुद्रोऽसीति । तय॒दस्य तनामाकरोदग्निस्तद्रूपमभवत् । अग्नि रुद्रः । यदरोदीत् तस्माद्रुद्रुः । सोऽभवत् । ज्यायान् वाऽअ- तोऽस्मि । धेोव मे नामेति ॥ १० ॥ तमब्रवीत् । सर्वोऽसीति । तदस्य तन्नामाकरोदापस्तद्रूपमभवन् । आपो.वै सर्वः । अद्भ्यो हीदं सर्व जायते । सोऽब्रवीत् । ज्यायान वाऽअतोऽस्मि । धेह्येव मे नामेति ॥ ११ ॥ तमब्रवीत् । पशुपतिरसीति । तदस्य तन्नामाकरोदोषधयस्तद्रूपमभवन् । name given to me, verily, have evil not destroyed for mo; give me a name. Therefore one should give a name to the child whon boro; be thereby destroys the ord itself for him-ho should give] even a second, oven a third [name], he thereby destroys the evil for him time after time. (10) To him he [Prajapati ] said : 'You are Rudra. • And because he gave him that name, agni became that form. Agni, verlly, is Rudra ; becsuso he cried therefore ( he is I Rudra. He Rsid : 'Mightier than that, verily. Im: dogive me [ anothers name. (11) To him he (Prajipali ) said: 'You aro Sarra' And because ho gave him that none, the waters became that form. The waters, verlly, are Sarra; for all this indeed is prodaced from tho waters. He said Brighter than that, rerily, I am; do gire me lanother name.' (1) To Linke [Prsjipsti] satt: 'Yon are Pasupati' And becauso lo hare big thr! name, the plants bccano that form. Toe riants, rerily, are Pasarali; therefore waca the ·60 Érauta Reader ओषधयो वै पशुपति । तस्मायदा पशव ओषधीलभन्तेऽथ पतीयन्ति । ३९ सोऽब्रवीत् । ज्यायान् वाऽअतोऽस्मि । धेह्येव मे नामेति ॥ १२ ॥ तमब्रवीत् । उग्रोऽसीति । तद्यदस्य तन्नामाकरोद्वायुस्तद्रूपमभवत् । वायुर्वा उग्र । तस्माद्यदा बल्वद्वात्युग्रो वातीत्याहु. । सोऽब्रवीत् । २ ज्यायान् वाऽअतोऽस्मि । धेह्येव मे नामेति ॥ १३॥ तमब्रवीत् । अशनिरसीति । तदस्य तन्नामाकरोदियुत्तपमभवत् । विद्युद्वा अशनि । तस्माद्य विद्युद्वन्त्यशनिरवधीदित्याहः । सोऽब्रवीत् । १५ ज्यायान् वाऽअतोऽस्मि । धेह्येव मे नामेति ॥ १४ ॥ तमब्रवीत् । भवोऽसीति । तद्यदस्य तन्नामाकरोत् पर्जन्यस्तद्रूपम- मवत् । पर्जन्यो वै भव । पर्जन्याद्धीद सर्व भवति । सोऽब्रवीत् । re ज्यायान् वाऽअतोऽस्मि । धेह्येव मे नामेति ॥ १५॥ cattle obtain plants they lord it over them (or play the lord] He said 'Mightier than that, verily, I am, do give met another ) name (13) To bim he [Prajapati ) said 'You are Ugra • And because he gave him that name Vãyu became that form Vayu, verily, is Ugrs therefore when it blows forcibly, they say "Ugra is blowing He said Nightier than that verily, I am , dogive me [another] name (14) To him he (Prajapati) 5910 You are Asanı' And because he gave him that name, the lightning became that form The lightning verils is Asanı, therefore whom the lightning strikes of him they say Asanı has struck (or destroyed hin) He said 'Mightier than that verily, I am do give me [another] name (15) To him be [Pranpati] Eard 'You are Bharat And because he gave him that name Parjanya became that form Paryanya verals, is Bhara, for fron Paryanya [rain all this comes into boing He said 'Mightier than that, verily, I am, do give me another ) date . . .

·610 . (4C) Satargathabrahmana VI. I. 3. 1-20 तमब्रवीत् । महान् देवोऽसीति । तद्यदस्य तन्नामाकरोच्चन्द्रमास्त- द्रूपमभवत् । प्रजापति चन्द्रमाः । प्रजापतिः महान् देवः । सोऽत्र- वीत् । ज्यायान् वाऽअतोऽस्मि । धेह्येव मे नामेति ॥ १६॥ तमब्रवीत् । ईशानोऽसीति । तदस्य तन्नामाकरोदादित्यस्तद्रूपम । भवत् । आदित्यो वाऽईशानः । आदित्यो ह्यस्य सर्वस्य॒ते । सोऽब्रवीत्.। एतावान् वाऽअस्मि । मा मेतः परो नाम धा इति ॥ १७ ॥ तान्येतान्यावनिरूपाणि । कुमारो नवमः सेवा निवृत्ता ॥१८॥ यदे॒वाटावनिरूपाणि । अष्टाक्षरा गायत्री। तस्मादाहुर्गायत्रोऽग्नि- रिति । सोऽयं कुमारो रूपाण्यनुप्राविशत् । न वाऽअग्निं कुमारमिव ५५ पश्यन्ति । एतान्येवास्य रूपाणि पश्यन्ति । एतानि हि रूपाण्यनुमा- विशत् ॥ १९ ॥ yr । (16) To him he [Prajapati] said: 'You are Mahadeva. ' And because he gave him that namo, tho moon became that form. Prajapati, verily, is the moon; Prajāpati, verily, is Mabadeva. He said: 'Mightier than that, verily, I am; do give me lanother] name.' (17) To him he [ Prajapati] Baid : 'You are isana. • And because he gave him that name%3 Aditya [ the Sun] became that form. Aditya, verily, is Isans%3; for Aditya rules over all this.. He Bsid : 'So munch [ or grest], verily, I am; do not give me (other name after this. (18) These then are the eight forms of Agni; Kumāra is be ninth; that same is Agni's three-fold I or three times three] stste. (19) And because there are just eight forms of Agris Gayatri is octosyllabic-therefore they say Agni is Gāyatra [ belonging to Gayatri]. And this same boy entered into the forms one after another (anu). Not, verily, do they see Agai as though a boy; these esmº forms of bis they see, for these forms be entered into one after another.

·62 Sraula Reader तमेत सक्सर एव चिनुयात् । सवत्सरेऽनुवयात् । योरित्यु हैकs- आहु. । सवत्सरे वै तद्रेतोऽसिञ्चन्त्स सवत्सरे कुमारोऽजायत । तस्माद् द्वयोरेव चिनुयात् । द्वयोरनुयादिति । सवत्सरे त्वेव चिनुयात् । ६३ संवत्सरेऽनुव्यात् । यद्वाव रेत सिक्त तदेव जायते । तत्ततो विक्रियमाणमेव वर्धमानं शेते । तस्मात् संवत्सर एव चिनुयात् । सवत्सरेऽनुगात् । तस्य चितस्य नाम करोति पाप्मानमेवास्य तदप- हन्ति । चित्रनामान करोति चिनोऽसीति । सर्वाणि हि चित्राण्यग्निः ।। २० ॥ - NO 4 D Satapathabrahmada XIV 4 1-18 ब्रह्मचर्यमागामित्याह । ब्रह्मणा वैतदात्मानं निवेदयति । ब्रह्मचार्यसा- (20) This game (Agni, that is, the fire-altar] one should build up just in 8 year One should recife [or study] for a year * For two years l'so indeed some say, for in one year, verily, they sprinkled the semen, and in one year that boy was born, therefore for two[ years] Indeed one should build up. for two [yesrs] one should recite He should, however build only for 8 year, he should recite for 8 year The same semen, verily, which is sprinkled is brought forth, then it stays on undergoing transformation and growing Therefore, one should build only for a year and should recite for a year He gives & name to bim ( Agni when ) built up thereby he drives away evil itself from him He names him Citra[with] 'You are Citra [ brightl.' for, Agai is all bright things No 4 D (1) 'I have come for Brahmacarya [to study the Vedas ssa celibate religious stadent] he says, thus he reports himself to Brahman itsell 'Let me be a Brahmacarin' he says, thus he ·3 । S ૧૨ (4D) Šatapathabrāhmana XI. 7. 4.1-18 *63 नत्याह । ब्रह्मण एवैतदात्मानं परिददाति । अथैनमाह । को नामा- सीति । प्रजापतिः कः । प्राजापत्यमेवैनं तत्कृत्वोपनयते ॥ १ ॥ । अथास्य हस्तं गृह्णाति । इन्द्रस्य ब्रह्मचासि । अग्निराचार्यस्तवा- हमाचार्यस्तवासाविति । एते वै श्रेष्ठे बलिष्ठे देवते । एताभ्यामेवैनं श्रेष्ठाभ्यां बलिष्ठाभ्यां देवताभ्यां परिददाति । तथा हास्य ब्रह्मचारी न ६ कांचनातिमार्छति । न स य एवं वेद ॥ २ ॥ अथैनं भूतेभ्यः परिददाति । प्रजापतये त्वा परिददामि देवाय त्वा सवित्रे परिददामीति । एते वै श्रेष्ठे वर्षिष्ठे, देवते । एताभ्यामेनं श्रेष्ठाभ्यां वर्षिष्ठाभ्यां देवताभ्यां परिददाति । तथा हास्य ब्रह्मचारी न कांचनातिमार्छति । न स य एवं वेद ॥ ३ ॥ अद्भ्यस्त्वौषधीभ्यः परिददामीति । तदेनमद्भ्यश्चौषधिभ्यश्च परिददाति । यावापृथिवीभ्यां त्वा परिददामीति । तदेनमाभ्यां यावापृ- gives himself over to Brahman itself. Then he [tbo Ācārya) says to him : 'What namo have you [or your name is Ka]"!- Prajāpati, verily, is Ka; thereby having mado him one belonging to Prajapati himself be initiates him, (2) Then ho takes his hand with 'Indra's Brahmacarin you are ; Agni is your teacher, I am your teacher, so and so '-These two [ Indra and Agni), verily, are the most eminent and most powerful deities; to these same two most eminent and most powerful deities lie gives him over. And so his Brabmacarin does not come to any barm whatsoever, nor he who knows thus. (3) Then he gives him over to the beings with To Praji. pati I give you over; to the god (or shining) Savitr I give you over:-These two [Prajipsti and Savitr], verily, are the most eminent and most powerful deities%3 to these same two most eminent and most important deities he gives him over. And so his Brahmacärin does not como to any harm whatsoever, nor he whoknows thus, (1) "To the waters, and to the plants I give you ovel' [he says), thereby ho gives him over to the waters and the plants. "To besyen and earth I give you over' ( he says), thereby be gives ·64 Srauta Reader थिवीभ्या परिददाति ययोरिद सर्वमपि । विश्वेभ्यस्त्वा भूतेभ्य परिद- दाम्यरिट्याऽइति । तदेन सर्वेभ्यो भूतेभ्य परिददत्य॒रिष्टयै । तथा हास्य ब्रह्मवारी न काचनातिमार्छति । न स य एव वेद ॥४॥ ब्रह्मचार्यसीत्याह । ब्रह्मणऽएवैन तत् परिददाति । अपोऽशानेति । १८ अमृत वाऽआप । अमृतमशानेत्येवेन तदाह । कर्म कुर्विति । वीर्य वै कर्म । वीर्य कुर्वित्येवेन तदाह । समिपमाघेहीति । समिन्स्वात्मान तेजसा ब्रह्मवर्चसेनेत्येवैनं तदाह । मा सुषुप्था इति मा मृथा इत्येवैन २१ तदाह । अपोऽशानेति । अमृत वाऽआप । अमृतमशानेत्येवैन तदाह । तदेनमुभयतोऽमृतेन परिगृह्णाति । तथा हास्य ब्रह्मचारी न काचनाति- मार्छति । न स य एव वेद ॥ ५॥ अथास्मै सावित्रीमन्वाह । ता ह स्मैता पुरा सवत्सरेऽन्वाहु सव- २४ him over to heaven and earth within which two all this exists "To all beings I give you over for ssfety [ he ssys] theraby he gives him over to all beings for safety And so his Brahma. carın does not come to any harm whatsoever, nor he who knows thus (5) A Brahmacarin you are he says, thereby he indeed gives him over to Brahman Sip water [he says]-Water, verily, is nectar, thereby he indeed ( practically ) says to him 'Sip nectar' 'Do [your] work [he says] work, verils, 19 vigour, thereby he indeed says to him Exert vigour' 'Lay the sacrificial stick (on bre] ( he says), thereby he indeed says to him 'Enkindle your self with lustre, with Brahmanical glory' 'Do not sleep ( by dayl ', thereby be indeed says to him 'Do not die' 'Sip water' [he says-water, verily, 1s nectar , thereby he Indeed [ practically] says to him 'Sip nectar* Thereby be encloses him on both sides with nectar And so his Brahmacarın does not come to say harm whatsaever, nor be who knows thug (6) Then he recites the Savitri [ RV III 62 10] to him This indeed they would teach (or formerly taught) after 8 ·(1 D) Silapathairahnana XI. v. 4. 1-18 63 सरसंमिता वै गर्भाः प्रजायन्ते। जातऽएवास्मिंस्तवाचं दध्म इति ॥ ६॥ अथ पसु मासेषु । षड् वाऽऋतवः संवत्सरस्य । संवत्सरसंमिता वै गर्भाः प्रजायन्ते । जातऽएवास्मिंस्ताचं दध्म इति ॥ ७ ॥ अथ चतुर्विशत्यहे । चतुर्विंशति संवत्सरस्यार्धमासाः । संवत्सरां- मिता गर्भाः प्रजायने । जातऽएवास्मिस्तद्वाचं दम इति ॥ ८ ॥ अथ द्वादशाहे । द्वादश वै मासाः संवत्सरस्य । संवत्सरसंमिता पै गर्भाः प्रजायन्ते । जातऽएवास्मिंस्तवाचं दध्म इति ॥ ९ ॥ अथ पडहे । पड् वाऽऋतवः संवत्सरस्य । संवत्सरसंमिता वै गर्भाः प्रजायन्ते । जातऽएवास्मिंस्तवाचं दधम इति ॥ १० ॥ 33 yesr, [with the idea thst] "Embryos, verily, are born [or brought forth ) after lasting for a year; thereby we put speech in him the moment he is born. (7) Or after six months, with the idea ] 'Six, verily, ore the possons in a year and children [ embryos), varily, are born (or brought forth ) after lasting for a year; thereby we put speech in him the moment he is born', (8) Orafter twenty-four days i with the ides ] 'Twentyfour, verily, are the balf-inonths in 8 year, and children, verily, are born for brought forth] after lasting for a year, thereby wo pat speech in him the moment he is born'. (9) Or after twelve days ( with the idea ] "Twelve, verily, are the months in a year, and childreri, verily, are bore [ or brought forth) after lasting for a year; thereby we put epeech in hio, the momept he is born'. (10) Or ofter sizdays [with the desl] 'Six. verils, are the seasons in a year, and children, verily, are born or brought forth J after lasting for a year; thereby me put speech io bim the raoment he is born', 9 ·66 Srauta Reader अथ व्यहे । यो वाऽमत्व संवत्सरस्य । सवत्सरसमिता वे गर्भाः प्रजायन्ते । जातऽावास्मिंस्तद्वाच दध्म इति ॥ ११ ॥ ३६ तदपि श्लोक गायन्ति । आचार्यो गर्मी भवति हस्तमाधाय दक्षिणम् । तृतीयस्या स जायते सावित्र्या सह ब्राह्मण. ॥ इति । सयो ह त्वाव ब्राह्मणायानुब्रूयात् । आग्नेयो वै ब्राह्मणः । सयो वा ऽअमिर्जायते । तस्मात् सद्य एव ब्राह्मणायानुयात् ॥ १२ ॥ ता हैता के सावित्रीमनुटुभमन्बाहु । वाग् वाऽअनुष्टुप् । तदस्मिन् १२ वाच दध्म इति । न तथा कुर्यात् । यो हैन तत्र ब्रूयादा न्याऽअय- मस्य वाचमदित मूको भविष्यतीतीश्वरो ह तथैव स्यात् । तस्मादेता गायत्रीमेव सावित्रीमनुब्रूयात् ॥ १३ ॥ in the third (11) Or after three days [ with the idea ] 'Three, verily, are the seasons in a year and children, verily, are born ( or brought forth ) after lasting for a year, thereby we put speech in him the moment he is born' (12) And they also sing this verse The preceptor becomes possessed of a foetus ( in the form of the pupil) by placing (his] right hand (on him] [ night ] he is born a Brahmana with the Savitri One however should teach (the Savitri) to a Brahmane at onco, a Brāhmana verily, belongs to Agni, Agrol, verily, is produced at once therefore one should indeed teach a Brahmana at once (13) Some indeed recite this Anustubh Savitri, saying Speech Desily, [ 18 ] Anustubh thereby we put speech in him. One should not do like that If one indeed would say in that case 'This one [the pupil] really has taken away has [ teacher's] speech, he would become dumb' he would be just indeed capable of doing that Therefore one should teach this saine Gayatri Savitri ·67 (4D) salavathabrāhmann XI y, 4.1-18 अथ हैके दक्षिणतः । तिष्टते वासीनाय वान्याहुः । न तथा कुर्यात् । ४५ यो हैन तत्र बयाल्न न्याऽभयमिममजीजनत बुल्यो भविष्यतीतीश्वरो ह तथैव स्यात् । तस्मात् पुरस्तादेव प्रतीचे समीक्षमाणायानुबयात् ॥१४॥ तां वै पच्छोऽन्वाह । यो वै पाणा: प्राण उदानो व्यानः । re तानेवास्मिंस्तद्दधाति । अथर्धर्चशः । द्वौ वाऽइम। प्राणी प्राणोदानावेव । प्राणोदानावेवास्मिंस्तुद्दधाति । अथ कृत्स्नाम् । एको वाऽअयं प्राणः कृत्स्न एव । पाणमेवास्मिंस्तत्कृत्स्नं दधाति ॥ १५ ॥ तदाहुः । न ब्राह्मण ब्रह्मचर्यमुपनीय मिथुनं चरेत् । गर्भो वाऽएप भवति यो ब्रह्मचर्यमुपैति । नेदि ब्राह्मणं विविनाद्रेतसो जनया- नीति ॥ १६ ॥ तदु वाऽआहुः । काममेव चरेत् । दुय्यो वाऽइमाः प्रजाः दैव्यश्चैव ५ (14) Now some indeed recite (the Savitri) to him stand ing or sitting on the right side of the teacher). One should not do like that. If one indeed would say in that case "This one ( the teacher) bus generated him opposed to him, he would be opposed ( to him l' he would be just indeed capable of doing that. Therefore one should teach that only in the forward [or easteris ] direction to him while looking on towards the west. (15) He, verily, recites it by pādas ( quarters). Three, verily, are the Pranas, Prana, Udans fup-breathing] [and] Vyana [cross-breathing]; thereby the places just these in him: -then [ he recites it] by half-verses. Two, verily, are these Prānes --Prala and Udâna only : thereby he places just the Prans and the Udans in him, then the whole [ verse]. One verils, is this entire Prāns, thereby he places just this entire Prana in him. (16) Now they gay : Haring initiated a Brahmans into studentship[Braimacarys), one should not cohabit-an embryo, rerily, he becomes who enters on Brahmacarya, thinking] 'Otherwise I might be generating this Brāhmada from shed gemon's (17) And this also, Yerily, they say : One should do ( so ] if one chooses; of two kinds, verily, ara these creatures ·68 Sranta Reader मानुष्यश्च । ता वाऽइमा मानुष्यः प्रजाः प्रजननात् प्रजायन्ते । ५७ छन्दासि वे दैव्यः प्रजाः । तानि मखतो जनयते । तत एनं जनयते । तस्मादु काममेव चरेत् ॥ १७ ॥ तदाहुः । न ब्रह्मचारी सन् मध्वनीयात् । ओषधीना वाऽएष परमो रसो यन्मधु । नेदनाद्यस्यान्नं गच्छानीति । अथ ह स्माह श्वेतकेतुरा- रुणेयो ब्रह्मचारी सन् मध्वनन् । त्रप्यै वा एतद्विद्यायै शिष्टं यन्मधु । स तु रसो यस्येदृक्शिष्टमिति । यथा ह वाऽमचं वा यजुर्वा साम वाभिव्याहरेत् तादृक् तद्य एव विद्वान् ब्रह्मचारी सन् मध्वश्नाति । तस्मादु काममेवाश्नीयात् ॥ १८ ॥ No.4E SstspathabrahmanaXI V71-10 अथातः स्वाध्यायप्रशसा । पिये स्वाध्यायप्रवचने भवतो युक्तमना divine as well as human, and these human creatures, verily, are born of cohabitation Metres, verily, are the divine crestures, they are born from the mouth, therefrom [from the mouth ) he [the teacher) creates him, therefore indeed ha should do [80] if he chooses (18) Now they say Having become a Brahmacarin, one should not eat honey--what honey 13 is, verily, this highest essence of the plants-(thinking) 'Otherwise I might go to the end of food' Now Svetaketu Āruneys eating honey while & Brahmacarın used to say • What boney is is remander of the TreyI [ three Vedas], and further he is the essence who has such a remsunder'. Just as indeed one would recite & Rk or Yajus or Saman, in the same way a Brahma carın, knowing thus, eats boney Therefore one might eat [ honey ] at one's will [ or as much as one likes] No. 4 E (1) Now then [ follows ] the praise of the study fof the Vedas] The study and instruction become dear [ to hirm] vorily, th15 ·69 ६ ( 4 E) śqapallobrāhnuina XI. v. 7. 1-10 मवत्यपराधीनोऽहरहर्थान्साधयते । सुखं स्वपिति परमचिकित्सक आत्मनो भवति । इन्द्रियसंयमश्चैकारामता च प्रज्ञावृद्धिर्यशो लोक- :: पतिः । प्रज्ञा वर्धमाना चतुरो धर्मान् ब्राह्मगमभिनिष्पादयति-ब्राह्मण्यं प्रतिरूपचर्या यशो लोकपक्तिम् । लोकः पच्यमानश्चतुर्मिधर्मेबाह्मण भुनाक-अर्चया च दानेन चान्येयतया चावध्यतया च ॥ १ ॥ ये ह वै के च श्रमा इमे यावापृथिवीऽअन्तरेण स्वाप्यायो हैव तेषां परमता काष्टा य एवं विद्वान्स्वाध्यायमधीते । तस्मात् स्वाध्या- योऽध्येनव्यः ॥ २ ॥ यद् यद्ध वाऽअयं छन्दसः स्वाध्यायमधीते तेन तेन हैवास्य यज्ञ- ऋतुनेष्टं भवति य एवं विद्वान्स्वाध्यायमधीते । तस्मात् स्वाध्यायोऽ- ध्येतव्यः ॥३॥ ९ १२ he has his inind undistracted and ho not dependent upon others accomplishes (his) desired objects [ or wealth ) day by day, He sleeps in peace and becomes the best physician for himself. Control of the senses, pleasure in one thing, growth of intelligence, glory and the perfecting of people (are his characteristics). The growing intelligence produces the following] four duties referring to a Brahmana-Brahmana nature, a befitting conduct, glors, and the porfecting of people. The people (thus) being perfected protect [or honour ) the Brāhmade by four duties--by worship, by charity, by (vouchsaing] freedom from injury und by freedom from capital punishment. (2) And whstever, verily, are these toils between heaven and earth [thstis, in this world ], the study [of the Vedas] is the achme, the limit for hin who knwing thus takes to the study [ of scriptures]. Therefore the sacred lesson should be studied. (3) And whatever [portion of the] sacred lesson of the Veda (chandas) he studies, with that same sacrificial rite, there is the sacrificial offering for ( that is, made by him who knowing thus studies the sacred lesson. Therefore the sacred lesson should be studied, ·70 Śrauta Reader यदि ह वा अप्यभ्यक्तः अलकृतः सुहितः सुखे शयने शयानः १५ स्वाध्यायमधीतऽआ हेव स नखाग्रेभ्यस्तप्यते य एव विद्वान्त्स्वाध्या- यमधीते । तस्मात् स्वाध्यायोऽध्येतव्यः ॥ ४ ॥ मधु ह वाऽश्च । घृत ह सामानि । अमृत यजूषि । यद्द वाऽ- १८ अय वाकोवाक्यमधीते क्षीरोदनमासौदनी हैव तौ ॥५॥ मधुना ह वाऽएष देवास्तर्पयति य एव विद्वानृचोऽहरहः स्वाध्या- यमधीते । तऽएन तृप्तास्तर्पयन्ति सर्वेः कामैः सांगैः ।। ६ ।। घृतेन ह वाऽएषु देवारतर्पयति य एवं विद्वान्सामान्यहरहः स्वाध्यायमधीते । तऽएन तृप्तास्तर्पयन्ति सर्वैः कामै सर्वेभैगिः ॥ ७ ॥ अमृतेन ह वाऽएष देवास्तर्पयति य एवं विद्वान् यजूष्यहरहः २१ (4) Again, if verily, he studies the sacred lesson, anointed, wearing ornaments, well-pleased, lying at ease on a soft bed, he is indeed burned (right up to the tips of bis nails, who knowing thus studies the sacred lesson Therefore the sacred lesson should be studied. (5) And honey, verily, is the Rk verses, ghee the Samans and nectar the Yajus formulae And when indeed he studies the speeches and counter-speeches, those are indeed the mess of milk and the mess of meat (6) With honey, verily, he satisfies the gods who knowing thus studies day by day the sacred lesson,—the Rk verses They, gratified, gra ify buin by giving him) all objects of degire, by I giving him } all I kinds of ] enjoyments (7) With ghee, verily, be satisfies the gods, knowing thus studles day by day the sacred lesson,-the Samans They, gratified, gratify him by [giving him ] all objects of desire, by (giving bim ) all kinds of ) enjoyments (8) With nectar, verily, ho satisfies the gode, who know. ing thue s'udies day by day the sacred lesson,--the Yajus texts.

·२० (4F) Satapathabrāhmana XII. v. 2. 1-15 71 स्वाध्यायमधीते । तऽएनं तृप्तास्तर्पयन्ति सर्वैः कामः सर्वैभोगः ॥ ८ ॥ २४ सीरौदनमांसौदनाभ्यां ह वाऽएप देनास्तर्पयति य एवं विद्वान् वाकोवाक्यामितिहासपुराणमित्यहरहः स्वाध्यायमधीते । तऽएनं तृप्ता- स्तर्पयन्ति सर्वैः कामैः सर्वेगिः ॥ ९ ॥ यन्ति वाऽआपः । एत्यादित्य एति चन्द्रमा यन्ति नक्षत्राणि । यथा ह वाऽएता देवता नेयुर्न कुथुरेवं हैव ताह्मणो भवति यदहः स्वाथ्यायं नाधीते । तस्मात् स्वाध्यायोऽध्येतव्यः । तस्मादप्युचं वा ३० यजुर्वा साम वा गायां वा कुंयां वाभिन्याहरेद् व्रतस्याव्य- वच्छेदाय ॥ १० ॥ No.4 F Satapathabrāhmaṇa XII. v. 2.1-15 अथ ह स्माह नाको मौल्यः । मरिप्यन्तं चेद् यजमानं मन्येत Tney, gratified, gratify biin by [giving him] all objecty of desire, by I giving him all (kinds of ] enjoyments. (9) With the mess of milk and the nuess of moet, vorily. he sati-fies the gods, who knowing thus studies day by day the sacred lesson-the specches and counter-speeches, Itihass ( history and Purängs (ancient legends). They, gratified, gratils him by I giving him ] all objects of desire, by [giving him) all I kinds of ) enjoyments. (10) Waters, rerily, more; the sun moves, the moon mores, the stars move; and as if, verily, these deities did not move, did not act, in like manger indeed would that Brāhmaps be on that day on which day he does not study 50 sacred lesson. Therefore the sacred lesson should be studied. Therefore a Rk or a Yajun, or siman, or n Gathi or a Kumr Brahmana passage or Rk parte conseşins sone precept of conduct ). be should recite for the non-breaking of his row. No.4F (1) Now indeed Nika Maudgalys has said: If one regards the sacrificer as to be about to die, at whatever place where the ·78 Srauta Reder यौवास्माऽआशसन जोषित स्यात्तदरण्योरमी समारोह्य निर्मथ्य 7 जुबद् वसेत् । स यदास्माल्लोकाद् यजमानः प्रेयात---१ ॥ अथैनमन्तरेणामीश्चिति चित्वा तममिभिः समुपोपेदिति । तदु तथा न कुर्यात् । अतस्थानो वाऽप तस्मै यदेनं शवदह्यायाऽइन जुहुयुः ६ यज्ञाय वाऽएष आहुतिभ्यस्तस्थानः । स हैनममप्यमाणस्तृप्र - सचते ॥ २ ॥ इत्यमेव कुर्यात् । तिस्र एप स्थालीरेटयै व्यात्तासु गोमयानि च ( शुम्बलानि वावधाय नाना विनिष प्रवृज्यात् । ते ये ततः संतापा- दमयो जायेरंस्तैरेनं दहेयु. । तथाह तैरेव दग्धो भवति नो प्रत्यक्षमिव ॥ ३ ॥ तस्मादप्येतदृषिणाभ्यनूक्तम् । cuttiag up (or immolation) is agreeable to him, there he having placed the two fires on the two churning sticks and having churned out (fire) should reside, offering oblations And when that sacrificer would depart from this world, (2) then, having built for bim & pile in the midst of the fires, one should burn him with the fire-But one should not do like that This [ fire], verily, would not stand [such treatment] for him, in that they should ofter oblations to it as though for the burning of the corpse, the (fire ) verily, would stand for the sacrifice and the oblations, it (fire) unable to bear it, serves bim unwillingly (3) One should act just in this way-one should ask them to find out just three pots and baking placed in the mass of cow-dung and straw, one should put them separately (nand) on the three fires Those fires which would be produced from that blaze, by them they should burn him Thus one can say that he is indeed burned by these same as though not visibly (or directly] (1) Therefore also it has been said by the Seer (Váj S XIII. 45, 4 ]-That Agni who was produced from Agni, from the ·+73 (4F) Satarathabralemana XII. V. 2.1-15 यो अनिरमेरध्यजायत शोकात् पृथिच्या उत वा दिवस्परि । येन प्रजा विश्वकर्मा जजान तुमने हेडः परि ते वृणक्तु ।। इति ( वाजसनेविसंहिता 13. 45. 4 ) यथऽतथा ब्राह्मणम् ॥ ४ ॥ अथेनं विपुरीपं कृत्वा अस्यां पुरीष प्रतिष्ठापयति । पुरीष वाऽइयम् । तत् पुरीषऽएवैतत्पुरीपं दधाति । या ह वाऽअस्यैषा वृकला सपुरीपा तस्यै ह विदग्धायै सृगालः संभवति । नेत् सृगालः संभवदिति । तदु तथा न १८ कुर्यात् । क्षोधुका हास्य प्रजा भवति । तमन्तरतः प्रक्षाल्याज्येनान्व- नक्ति । मेध्यमेवैनत्तत् करोति ॥ ५ ॥ अथास्य सप्तसु प्राणायतनेषु सप्त हिरण्यशकलान् प्रत्यस्यति । २१ ज्योतिर्वाऽअमृतं हिरण्यम् । ज्योतिरेवास्मिंस्तदमृतं दधाति ।। ६ ॥ अथैनमुन्तरेणामीवितिं चित्वा कृष्णाजिनमुत्तरलोम प्राचीनगीवं. . agony of the earth, or in the sky, by whom Visvakarman created living beings-him, O Agni, let •your anger pass by'-AB the verse, so the Brahmans [ comment]. (5) Then having made him divested of foul matter (purisa), he deposits tho foul matter in this [earth]; the foul matter, verily, is this [esrth]; thereby he places that four matter in the foul matter itself. What, verily, is this intestine of bis, containing the foul matter, trom that indeed when burnt a jackal is produced; (this purisa is removed] lest a jackal should be produced. But one should not indeed do like that, for (thereby] his offspring indeed would be størying. Having washed him out inside he anoints him with ghee, there. by indeed be makes it fit for sacrifice, (6) Then be inserts saven pieces of gold in the seven abodes of the Prānas; light, verily, I and Jimmortality are gold; thereby he places in him light itself and immortality. (7) Then having built for him a pile in the midst of the firo, having spread out a black antelope skin with the bairy part 10 ·24 Srauta Reader २४ प्रस्तीर्य तस्मिन्नेनमुत्तानं निपाद्य जुहू घृतेन पूर्णा दक्षिणे पाणावादधाति सव्यऽउपभृतमुरसि ध्रुवा मुखेऽग्निहोत्रहवणी नासिकयोः स्रुवौ कर्णयो- पाशित्रहरणे शीर्पश्चमसं प्रणीतामयनं पार्श्वयोः शूर्पऽउरे पात्री समः २७ वत्तधानी पृषदाज्यवती शिश्नस्यान्ते शम्यामाण्डयोरन्ते वृषारवावन्वगुलू- खलं च मुसलं चान्तरेणोरूऽअन्यानि यज्ञपात्राणि दक्षिणे पाणी सयम् 30 on the face, the ſtwo) on स एष यज्ञायुधी यजमानो यथा विभ्यदामोषमतीयादेवमेव योऽस्य स्वर्गे लोको जितो भवति तमभ्यत्येति । तमेते संताप्या अमृयो यथा पुत्राः पितरं मोषुषमागतं शिवमुपस्पृशन्त्येवं शिव हैवैतमुपस्पृ- ३ शन्ति प्र हैवनं कल्पयन्ति ॥ ८ ॥ तं यदि गार्हपत्यः पूर्वः प्राप्नुयात् तद् विद्यात् प्रतिष्ठ एनमग्निः पूर्वः upwards and the neck-part facing the east and having placed him down on it with the face upwards, he places the Jubū filled with ghee on the right hand, the Upabhrt on the left, the Dhruvi on the chest, the Agnihotrahavanı the [two] Sruvas the [two] nostrils, Präsıtraberanas on the two leare, the Camasa used for carrs. Ing the Praníta on the bead, the [tool winnowing baskets on the [ two] stdes, the Patri holding the cuttings of the sacrificial food filled with clotted ghee on the belly, the Samya Dear by the penis, the [two ]mallets near by the testicles, and behind them the mortar and the peatle, other sacrifical pessels between the [two] thighs and the Spbys on the right hand (8) Thug th19 sacrificer armed with the sacrificial weapons, as one pot afraid passes beyond spoliation, passes on to that world which has been won by him in heaven; him theso fires fit to be onkindled Indeed touch suspiciously (or voucheafo welfare to ), ss sons touch auspiciously the father returning after having made a [long ) fourney, and they indeed arrange I everything! for him (9) It the Girhapatya [ fire ] were to reach him [ the dead man) first, thereby one should know that the established fire ·75 ३६ (4 F) kutapathabralamana XII. V.2. 1-15 पापत् । प्रतिष्ठास्यति प्रत्येव तेऽस्मिलोके स्थास्यन्ति येऽस्मात् प्रत्यञ्च इति ॥ ९ ॥ अथ यद्याहनीयस्तद् विद्यान्मुख्य एनमग्निः पूर्वः मापत् । मुखतो लोकानपीन्मुखमेव तेऽस्मिलोके भविष्यन्ति येऽस्मात् प्रत्यञ्च इति ॥ १०॥ अथ यद्यन्वाहापचनस्तद् विद्यादन्नाद एनमग्निः पूर्वः प्रापत् । अन्नमत्स्यत्यन्नमेव तेऽस्मिलोकेऽत्स्यन्ति येऽस्मात् प्रत्यञ्च इति ॥ ११ ॥ अथ यदि सर्वे सकृत् तद् विद्यात् कल्याणं लोकमजैषीदित्येतान्य- १२ स्मिन् विज्ञानानि ॥ १२॥ तां वाऽएतां यजमानारमाहुतिमन्ततो जुहोति । स योऽस्य स्वर्ग लोको जितो भवति तत आहुतिमयोऽमृतः संमवति ॥ १३ ॥ has reached him first, that he would establish himself and that those remaining behind him would, indeed, establish themselves in this worla. (10) And if the Ahavaniya, [ fire were to resch hir first], thereby one should know that the chief fire has reached him first, that he has conquered the (other) worlds foremost and that those remaining behind bim would be indeed foremost in this world. (11) And if the Anvābárgapacana ( fire were to reach him first), thereby one should know that the food-esting fire has reached him first, that he would be easing food and that those remaining behind him would be indeed eating food in this world. (12) And if these all / were to reach him) simultaneously ( salīt), thereby one should know that he has conquered the auspicious world,--thus these are the distinguishing choraoteristics in this respect. (13) This, verily. the offering of the sacrificer's body he offers in the sscribce at the end. The world in heaven which is conquered by him, from that he arises immortal, constituted of on oblation ·76 Srauta Reader ४८ अथ यान्यश्ममयानि च मन्मयानि भवन्ति तानि ब्राह्मणाय दद्यात् । शवोहमु ह त मन्यन्ते यस्तानि प्रतिगृह्णाति । अप एवैना- न्यभ्यवहरेयु । आपो वाऽअस्य सर्वस्य प्रतिष्ठा । तदेनमप्स्वेव पति- ठापयति ॥ १४ ॥ अर्थतामाहुति जुहोति पुत्रो वा भ्राता वा यो वान्यो ब्राह्मण ५१ स्यात् । अस्मात्त्वमधि जातोऽसि त्वदय जायता पुन । असौ स्वर्गीय लोकाय स्वाहा ( स ३५. २) । इति ५४ अनपेक्षमेत्याप उपस्पृशन्ति ॥ १५ ॥ No 4 G SstapathabrahmsnaXIV IV223-29 ब्रह्म वाऽइदमय आसीत् । एकमेव । तदेक सन्न व्यभवत् । तच्छ्रेयो- रूपमृत्यसृजत क्षत्र यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुण सोमो रुद्र (14) Whatever stone and earthen [vessels of the dead sacrificer ) there are, them he should give to a Brahmana Thoy, indeed, regard him as the carrier of a corpse who accepts them They should indeed throw these into the water Waters, verily, are the foundation of all this, thereby he establishes him in the waters themselves. (15) Then a son or a brother, or any other Brabmana who might be there, offers tais oblation ( of gbee ] with From out of this one, you are born let this one be born again from out of you, let this one be for the heavenly world hail XXXV 22] Having gone away without looking back, they touch water No 4G [Vajs (21) Brahman, verily, was (all] this in the beginning It being one was not powerful enough It created forth Ksatrs I power) of an excellent form--these Ksatras among tho gods, ·77 (4 G) Satapathabrāhmana XIV. 19.2. 23-29 पर्जन्यो यमो मृत्युरीशान इति । तस्मात् क्षत्रात् परं नास्ति । तस्मा- 3 बाहाणः क्षत्रियमधस्तादुपास्ते राजसूये क्षत्र एव तयशो दधाति सपा क्षत्रस्य योनिर्यद्ब्रह्म । तस्माद्यद्यपि राजा परमतां गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिम् । य उ एनं हिनस्ति स्वां स योनिमृच्छति ६ स पापीयान् मवति यथा श्रेयांसं हिंसित्वा ॥ २३ ॥ स नैव व्यभवत् । स विशमसृजत । यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुट्ठा आदित्या विश्वेदेवा मरुत इति ॥ २४ ॥ स नैव व्यभवत् । स शादं वर्णमसृजत पूष्णम् । इयं वै पूषेयं हीदं सर्व यति यदिदं किंच ॥ २५ ॥ स नैव व्यभवत् । तच्छ्रेयोलपम॒त्यसृजत धर्म तदेतत् क्षत्रस्य क्षत्रं १२ यद्धर्मस्तरमाद्धर्मात् परं नास्त्यथोऽअवलीयान् बलीयांसमाशंसते धर्मेण ९ Indra, Varuns, Sorms, Rudra, Parjanya, Yams, dirtyu and Issna Therefore there is nothing beyond the Ksstra. Therefore a Brāhmang takes his seat below the Ksatriya at the Rājsgüya [eacrifice]; he bestows that glory upon Ksatra alone. That is the birth-place of Ksatrs, this Brabmsn. Therefore thoughts (Ksatriya) king attains to an exalted position, he at the end for the Rájssūga] sits down indeed below s Bräbmans, his birtl-placc. He indeed who injures hit cuts down bis own birtb-place; he becomes more sinful (or miserable) as by injuring a better one. (21) He Beshrran] indeed was not powerful enough. He created the Vis (people or passants)--these classes of gods which in groups are known as Vasur, Rudras, Adityas, Visredavar, and Marut:. (25) He indeed was no powerful enough. He created the Sudra casto-Pusun; this learts), verils, is the nouriaber, Ibis Leartb]. rerils, nourishes ererything whsterer is here. (26) Ho indeed was not porerfal enough. He created forth Dharan baring an excellent fort. Tbus Darms is the Esstra o the Ksatra fibat is, moro powerlul tbsa tbe Ksatrol; therefore ·78 Srauta Rearler यथा राजवम् । यो वै स धर्म. सत्य १ तत् तस्मात् सत्य वदन्तमाहुर्धर्म १५ वदतीति धर्म वा वदन्तं सत्यं वदतीत्येतद्वयवतदुभय भवति ॥ २६ ॥ तदेतद्ब्रह्म क्षत्रं विट शूद्र । तदग्निनैव देवेषु नाभवबाह्मणो मनुष्येषु क्षत्रियेण क्षत्रियो वैश्येन वैश्यः शूद्रेण शूद्रस्तस्मादमावेव देवेषु लोक- १८ मिच्छन्ते ब्राह्मणे मनुष्येष्वेता या हि रूपाभ्या ब्रह्माभवत् ॥ २७ ।। अथ यो ह वाऽअस्माल्लोकात् स्व लोकमदृष्ट्वा भैति स एनमाविदितो न भुनक्ति यथा वेदो वाननूक्तोऽन्यद्वा कर्माकृतम् । यदि ह वाऽअप्य- २१ नेवंविन्महत् पुण्यं कर्म करोति तदास्यान्ततः क्षीयतऽएवात्मानमेव लोकमुपासीत । स य आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयतेऽ- स्माद्येवात्मनो यद्यत् कामयते तत्तत् सृजते ॥ २८ ॥ there is nothing beyond Dharma Therefore indeed & wesker rules & stronger with Dharma as with (the help of] a king What that Dharma, verily, 18, that, verily, is Truth. Therefore [referring to] one declaring truth, they say. He declares Dharma', or [referring to] one declaring Dharma (they say 'He declares truth ' Thus this same is both [Dharms and Truth } (27) Thus there are Brahman, Ksatra, Vis and Sudra Among the gods, that Brahman existed as Agnt only, among men as Brahmana, by the Ksatriya as Ksatriya by the V91848 as Vaisys, by the Sudra as Sudra Therefore they wish for heaven (loka) through Agni alone among the gods and through the Brahmane among men, for Brahman existed in these two forms (28) Now he, verily, who departs from this world without having seen his world [in the self], him that Pararnatman, not being known does not bless as though the Veda had not been studied or some other ( sacrificial] act had not been done Even if indeed one not knowing that (sell ) were to perform a highly meritorious work, it would in the end, surely, dwindle down for him, one should worship the self only as the Loka. He who worships the self only as the Loka his work indeed does not dwindle down, for from this very self whatever he longs for that be creates ·179 (4G) Jaiminiyabrahmana I. 125-127 अथोऽअयं वाऽआत्मा । सर्वेषां भूतानां लोकः । स यज्जहोति ३४ यद्यजते तेन देवानां लोकोऽथ यदनुबूते तेनुपाणामथ यत् प्रजामिच्छते यत् पितृभ्यो निपृणाति तेन पितणामथ यन्मनुष्यान् वासयते यदे- भ्योऽशनं ददाति तेन मनुष्याणामथ यत् पशुभ्यस्तृणोदकं विन्दति तेन २५ पशूनां यदस्य गृहेषु श्वापदा वयांस्या पिपीलिकाभ्य उपजीवन्ति तेन तेषां लोको यथा ह वै स्त्राय लोकायारिटिमिच्छेदेव हैवंविदे सर्वाणि भूतान्यरिटिमिच्छन्ति । तदाऽएतद्विदितं मीमांसितम् ॥ २९ ॥ - No.5 JaiminiyabrāhmanaI. 125-127 (JAOS,xxvill. pp. 82f.) देवासुरास्संयत्ता ज्योङ् न व्यजयन्त । बृहसतिदेवानां पुरोहित आसीदुशना काव्योऽसुराणाम् । तयदेवावस्ताद्ब्रह्माक्रियत तत्परस्ताद- (29) Now this sell, verily, is the world of all boings. In that ho offers offerings and sacrifices, thereby he is the world of gods; and in that he recites the Vedas, thereby (he is) ibo world of the Seera, and in that he desires for offspring and offers oblations to the Pitrs, thereby ( be is) the world of the Pitça; and in that he gives shelter and gives food to human beings, thereby (he is the world of human beings; and in that 2e gets fodderand water for the cattle, thereby [he is the world of cattle; in that in his abodes, a:absist besets, birds, right down to th: ants, therebs I ho is) thoir world. And as one, verily, Ishes securits fro'n injury for his own world, all beings wish scurits from injury to him who knows tbus. This, rerils, I. krown and has beun properly reasoned out. No.5 (1:3) Tto go and the Agoras barics come into con diet for a long time did not gain a decisire victory. Brbarpati the lanily priest o! 15. gads, Viss Kitsa of the arras ·80 ३ Śraula Reader क्रियत तत्समान ब्रह्म न व्यजयत । तेपाह त्रिशीर्षा गन्धर्वो विजयस्या- वेत् । स हेष्टुरास । तस्य हास्वन्तौनगरं परिप्लवमास । तदिन्द्रोऽन्व- बुद्धयत त्रिशीर्षा वै नौ विजयस्य वेदेति । तस्य जायामुपौच्यत् । एत- स्यैव विजयस्य कामाय तामत्रवीत् पृच्छतात्पतिं य इमे देवासुरास्सयत्ता ज्योगभूवन् कतर एषा जेण्यन्तीति । तद्वैव सपदमानावाजगाम । स ह तदेव नौमण्ड उपशिश्लेष जलायुका वा तृणक वा भूत्वा । सेय पति पमच्छ य इमे देवासुरास्सयत्ता ज्योगभूवन् कतर एषा जेष्य- न्तीति ॥ १५५॥ मोचैरिति होवाच कर्णिनी वै भूमिरिति । तदिदमप्येताहर्मोच्चै - १२ कर्णिनी वै भूमिरिति । नेनि होवाच ब्रू वेति । स होवाच ब्राह्मणा- विमौ समं विदतुर्वृहस्पतिरय देवेपूशना काव्योऽसुरेषु । तौ यत्कुरुतस्तत्सम- ९ There, whatever rite (or Mantra Brahman) was performed forward [by one party] was performed backward [by the other party] that rite being common for the same) did not gain 8 decisive victory of them indeed a three headed Gandharya knew (the means) of (obtaining) a decisive victory He indeed Belonging to him, in the midst of the waters, was a ship town floating about Now Indra was aware of it, VIP • The three headed (Gandharva) verily, knows of the decisive victory for us both' He approached his [Gandbarya's) wife for the sake of this same decisive victory He said to her 'Ask lyour] husband -"These gods and Asuras who have come into conflict for a long time-which of them would win? indeed, ehe undertook it He (Indra] indeed, 1ostantly clung to the ship's sides, having become a leech or a blade of grass. She then asked [her] husband These gods and Andras who have come into conflict for a long time-- which of them would win ?" (126) '[Do) not (talk so) loudly' he said, the earth, verlis, hau ears. Therefore even now they say '[Do] not [ talk so] loudls: tha earth, verily, has ears' 'No' she indeed said, 'do tell (me)' He indeed eald "These two Brahmanss know the same (or equally] -this Brahaspati among the gods, land] Usanas Kary. Accepting that ·। । (6) Jaiminiyabrdhmam I. 125-127 81 मेव यच्छति । या इतर आहुतीर्जुहोति ता इतरः । तास्समेत्य यथाय- यमेव पुनर्विपरायन्ति। तयोर्यतरो यतरानुपसमेष्यति ते जेयन्ति। तद्धवे- १५ न्द्रोऽनुबुद्धय शुको भूत्वोत्यपात । तं हान्वीक्ष्य पतन्तमुवाच येपामसौ हरितवर्णकः पतति ते जेप्यन्तीति । स होशनसं काव्यमाजगामासुरेषु । तं होवाच ऋषे कमिमं जनं वर्धयस्यस्माकं वै त्वमसि वयं वा तवास्मा- नभ्युपावर्तस्वेति । कथेति होवाच केन मोपमन्त्रयस इति । या इमा विरोचनस्य पाल्हादेः कामदुधास्ताभिरिति । ताभिर्ह प्रत्व ( सा. वे. २. २७ )इत्येव प्रदुद्रुवतुः। ती हासुरा अन्ववजहिरे । तो हान्वाजग्मुः। स ३, होवाच ऋषे नु वै नाविमेऽसुर। अग्मन्निति । स वै तथा कुर्विति होवाच यथा नावेते नान्वागच्छानिति । तो हैतत्यतिपेदाते ॥ १२६ ॥ स्वायुधः पवते देव इन्दुरशस्तिहा वृजना रक्षमाणः । among the Asuras. What these two perform gives the same (or equal fruit); what offerings one offers in a sacrifice, thosa (game) the other one (offers) ; these coming together in due order become contradictory again. Or these two whoever would be uniting with the other they would win. Ilaving indeed known this 89.pe, Indra baving become a parrot dew up. Observing him Ayingh [ the Gandharrassid : 'For whom this green. coloured ( parrot I is flying up, they would win.' He (Iodra) indeed went to Uśanas Káry3 among the Asuras. To him he (Indra) said: 'O seer, what crowd (junah ) this are you succouring? Ours, verily, you are; or we are yours. Come back to us. 'How (9)' ho indeed said, 'bs what are you negotiatlog with me?' 'What these mish-fulfilling I rerges] of Virocana, the son of Pralh3ds, are, with them' lindrs replied). With them indeed with 'Forward nor' I RY. IX. 87.1 ] the two ran olt. These two the Asurag moved tbemselves after; these two they went after. He (Indrs Indeed said: 'O seer, these Asuras, rerils, have now gone after us $70. Do you, verlls, therefore. so arrange : he said that there would not be going after ue twa The two indeed started upon this. (197) Gol Indo rith goo! #espoa", destroyer of curses, protector from lorsmare of] strstigerse, the fatter of the god., ·82 Srauta Render २७ पिता देवाना जनिता सुदक्षो विष्टम्भो दिवो धरुणः पृथिव्या ।। ( सा. वे. २. २८) इत्या दिवो विष्टम्भमुच्चिश्रियतुः । तं हैवासुरा नातीयुः । हाभिः कामदुघाभिर्देवानाजग्मतुः । तौ हागतौ महया चक्रिरे । ऋषिर्विप्रः पुरएता जनानामृभु/र उशना काव्येन । ३० स चिद्विवेद निहित यदासामपीच्यं गुह्य नाम गोनाम्॥ (सा. वे २.२९) इति । ता एताः पशव्या चोव पशून् रुन्धे बहु- पशुर्भवत्येताभिर्ऋग्भिस्तुष्टुवानः । तास्वौशनम् । उशना वै काव्यो 33 देवेष्वमयं गन्धर्वलोकमैच्छत । स एतत्सामापश्यत् तेनास्तुत ततो वै स देवेष्वमर्त्य गन्धर्वलोकमाभुत । तदेतल्लोकविसामानुते देवेष्वमयं गन्धर्वलोकमेतेन तुष्टुवान. । यदुशना का योऽपश्यत्तस्मादौशन- ३६ मित्याख्यायते ॥ १२७ ॥ the very clever creator, the pillar of heaven, the supporter of the earth does purify' (RV IX 872] with this the two raised a pillar up to heaven The Asuras indeed did [or could not go beyond it These two with these wish fulfilling ( verses ) came to the gods (The gods ) complimented those two who had come, with "The seer, wise, the fore-goer of the people clever, firm Usadas, through wisdom-he indeed knew what was hidden of these [ cows]. the hiddan secret name of the cows' [ RV IX 873] These same verses are connected with cattle He wins cattle, becomes possessed of many cattle, who has praised with these verses In them is (woven) the Ausana sanan Usanas Karya, verily, among the gods wished for the immortal world of the Gandharvig He saw this 3aman, with it be praised Then verlly, he among the gods attained to the immortal world of the Gandharpee Thus this is a world-securing Såinan, one among the gods attains to the immortal world of the Gandharpas, who has praised with it In that Usanns Kayse saw it, therefore it is called Ausana sinian ·33 (54) Jaiminiyabrahmana I. 154-155 No.5A Jaiminiyabrahmara I. 154-155 देवाः पितरो मनुष्यास्तेऽन्यत आसन्नसुरा रक्षांसि पिशाचा अन्यतः। त एषु लोकेप्वस्पर्धन्त । अथ ह कलयो गन्धर्वा अन्तस्थां चेरुर्नेत- रानेतरानाद्रियमाणाः । ते देवाः पितरो मनुष्या असुरारक्षांसि पिशा- । चानभ्यभवंस्त इमाँल्लोकान्यभजन्त । देवलोकमेव देवा अभजन्त पितृ- लोकं पितरो मनुष्यलोकं मनुष्याः । ताकलयो गन्धर्वा एत्यात्रुवन् अनु न एषु लोकेप्वाभजतेति । नेत्यब्रुवन् अनाद्रियमाणा वै यूयमचा- ६ रिष्ट नेतरान्नेतरानाद्रियमाणा इति । अथो वै वो मनसान्वासिष्मह इत्यब्रुवन् । अन्वेव न आभजतेति । नेत्यब्रुवन् साथुविभक्ता नो लोकास्तान्न शक्ष्यामः संलोमयितुमिति । तेऽब्रुवन् यद्वयमिह स्वयं । पश्यामस्तदस्माकमस्त्विति । तेभ्य एता: कलिन्दाः मायच्छन् एतासु श्राम्यतेति । तद्यत्कलिभ्यः कलिन्दाः प्रायच्छंस्तत्कालिन्दानां कलि- No 5 A The gods, the Pitrs, land] men [ human beings]-they were on one side; the Asuras, Rukssses (and Pisicas were on the other. They contended for [ tho possession of ] these worlds [or open spaces.] Now the Kali-Gandharras remained [or found themselves staying) in the middle, caring neither for the one side nor for the other. The gods, the Pitrs [and ] human beings overcame tho Asuras, the Rakssses (and | Pišācas; they (the victors ) divided amongst themselves these worlds. The gods recuired l as their share] the world of gods itself, the Pitrs the world of fathers, and ] human beings the world of mortals. The Kali Gandbarvas having approached them said: 'Give us a share in these worlds. 'No' they said (or replied ), 'you, Ferily, have been movlog about not caring (for us), caring Deither for the ona sige, nor for the other.' havo been participa:ing with you in spirit (or mind!' (the Koli-Gandhariss) said, 'do give us a share.' 'No' they (the victors ] satd. the worlds hsre been correctly divided for us: HE shall not be able to briag them together (soundhayitum, for a 'Now we, verily, ·84 Srauta Reader १२ न्दत्वम् । स एतत्कलिर्वेतदन्य. सामापश्यत्तेनास्तुत । तेनेममवान्त- रदेशं दुर्यन्त लोकमपश्यत्तमजयत् । तदेतलोकवित्साम । विन्दति लोकमेतेन तुष्टुवानो गन्धर्वलोकता ह स्वाव नातिजयति गन्धर्वलोक- तामिवैव जयति। यदु कलिर्वैतदन्योऽपश्यत्तस्मात्कालेयमित्याख्यायते । देवा वै पूर्वाभ्या सवनाभ्या तृतीयसवन प्रवृह्य स्वर्ग लोकमायन् । त इमे लोका यवृह्यन्त वि यज्ञोऽवृह्यत । ते देवा अकामयन्त समिमाँ- १८ लोकान्दध्याम सं यज्ञ दध्यामेति । त एत-सामापश्यस्तेनास्तुवत तेने- मॉल्लोकान्समादधु. । तद्वा अस्थ स्वयं तेन गन्धर्वलोकतामतिजयति तरो वै यज्ञ स्तोमो विदद्वसु । यज्ञेन च वाव ते तत्स्तोमेन चेमॉल्लो- २१ कान्समादधुः स यज्ञमधु । यज्ञेन वैव चास्य स्तोमेन च यज्ञः संहितो भवतीमे च लोका य एवं वेद । fresh division) They [ the Kali Gandharvas] said "What we ourselves see here, let that be ours' They [ the gods eto ] gave them these-Kslındas (saying) 'Be busy with (or work ing for) these' Thus in that they gave the Kalındas over to the Kalis, that is why the Kolindes are so called the son of Vitadanya, saw this saman (and) with it praised By that he saw this endless intermediate region, he conquered it Thus this is the world seruring praised with it secures the world, he does not indeed however conquer more than the world of the Gandharvas he so to say just conquers the world of the Gandharvas Because Kali, the son of Vitadanya, saw this, therefore it 18 called Kaleys [earan] The gods, verily, baviag torn away the third Savann from the first two (Savanas) went to the heavenly world These worlds here were torn away, and the sacrifice was torn away The goda wished 'Let us face together these worlds , let us fugo together the sacrifice. They say this sāman and with it praised, thereby thoy fused together these worlds That, verily, la its beayon ward I carrying function ), by that he conquers more than the world of the Gandharvas The sacrifice verils. la power, the Stoma is wealth (or good ) securing Verily with That Kall, saman One who has ·85 (5B) Jaiminiyabrühmana IL 438-440 सोमो ह खलु वै राजा कालेयम् । सदेवो हास्य यज्ञो भवति । यथा ह वा इदं बद्धवत्सा हिंकरी तुरीयति एवं ह वाव तमिन्द्रः सोममाग- 27 च्छति यस्मिन्कालेयेन स्तुवन्ति । तस्मादु हैतस्मात्सानो नैव कदा चनेयात् सेन्द्रो मे सदेवो यज्ञोऽसदिति । सेन्द्रमेवेतेन सदेवं यज्ञ कुरुते ॥ १५४-१५५ ॥ No.5B Jaiminiyabrahmapa II. 438-440 (JAOS,xix, Second Half,pp 99 1.) [ ४३८ ] अथ ह वै पणयो नामासुरा देवानां गोरक्षा आसुः । तामिरहापातस्थुः । ता ह रसायां निरुध्य वलेनापि धुः ॥ १ ॥ the sacrifice and the Stona they fused together theso worlds, fused together the sacrifice. With the sacrifice itself and the Stoms, the sacrifice becomes well laid and these worlds as well, for him who knows thus. Sonus the king, verils, is indeed the Kaleya. For hiin [who uses the siman], the sscrifice has the gods visiting it]. Just AS A COw, verils, who has the calf tied (at a distance I rushes forth lowing, in like manner. Ferils, Indre approaches the Soms where tbos praise with the Kileya. Therefore indeed one should under no circumstances devisto from this siman, I think ingl. 'Let my sacrifico bare Indra and the gods ( visiting its By this he makes the sacrifice bare Indra and the gods (Visiting it] No. 5 B [133)(1) Northen. rerils. the .lsurss callel Panis were the guardians of the core of the 5734 Thog indd mnado axay with theil. Ilariga moned them on the Rs.5 (river they concealed then in a care.

·86 Siautla Reader 3 ते देवा अतिकुप्य लेपुः सुपर्णेमा नो गा अन्विच्छेति । तथेति । स हानुभपपात ॥ २ ॥ ता हान्याजगाम रसायामन्तर्वलेनापिहिताः । तस्मै हान्वागताय सपि क्षीरमामिक्षा दधीत्यैतदुपनिदधुः । तस्य ह सुहित आस । त होचु सुपर्णैप एव ते बलिर्भविश्यत्येतदन्न मा नः प्रवोच इति ॥ ३॥ स ह पुनरापपात । त होचु सुपर्णाविदो गा इति । का कीर्तिश्चि- ९ द्वामिति होवाच ॥ ४ ॥ एपैव कीर्तिर्गवामिति तस्य हेन्द्रो गल पीळयन्नुवाच गोवेवाह किल तवोपुषो मुखमिति । स ह दधिद्रप्स वामिक्षा वादास । सोऽय १२ बभूव योऽय वसन्ता भूतिकः प्रजायते ॥ ५ ॥ त ह तच्छशापाश्लीलजन्म ते जीवन भूयात् यो नो गा अनुविद्य (2) The gods, extremely angry, spoke forth 'O Esgle, search after these cows of ours' *Very well' (the eagle said] He, verily, flew after them (3) He indeed came upon them concealed within a cave on the Raså Before him who had followed there they placed this Viz, liquid butter, milk, clotted curds, curds That was indeed quite agreeable to him They indeed said to him 'O Eagle, this would be just an offering to you this food, do not give us awas (4) He Indeed flew away once more They (the gods ) indeed said to bim 0 Eagle, have you found out the cos? 'What news possibly could there be about the cows [ that is I know nothing about then I? he indeed said (5) "This very news about the cowa' Indra sard, compress. ing indeed his throat I for one had stayed among the cows" 50 [Esys] this your mouth He [the eagle) indeed vomitted out a drop of curds or clotted curds That game became the Bhutiks that grows in spring (6) He [ Indra] indeed then cursed him 'May the suste: nance of you who having found out our cows have not informed ·87 (5 B) Jaiminiyahrahmana II. 438-440 १५ ता न प्रावोच इति । तस्य हैतग्रामस्य जघनार्धे यत्पापिष्ठं तज्जी- वनम् ॥ ६॥ [४३९] ते सरमामब्रुवन् सरम इमा नस्त्वं गा अन्विच्छेति । तथेति सा हानुप्रससार । सा ह रसामाजगाम ॥ १ ।। तां होवाच प्लोप्ये त्या गाथा में भविष्यसीति । प्लवस्व मेति होवाच १८ न ते गाधा भविष्यामीति ॥ २ ॥ सा हावाच्य कौँ प्लोष्यमाणा ससार । सा हेक्षांचके कथं नु मा शुनी पवेत । हन्तास्ये गाधासानीति । तां होवाच मा मा २१ प्लोटाः गाधा ते भविप्यामीति । तथेति । तस्य ह गाव आस । सा ह गाधेनातिससार ॥ ३॥ ता हान्वाजगाम रसायामन्तर्वलेनापिहिताः । तस्यै हान्वागताये २८ तथैव सर्पिः क्षीरमामिक्षां दधीत्येतदुपनिदधुः ॥ ४ ॥ us, ba of indecent origin!' His indeed is (consequently ] the sustenance, the althfest that is in the worst part of the villsga. 1839] (1) They { the gods] said to Laram: 'O Sarami, sesrch you after these cows of ours.' 'Very well'[ Ssrams said. She indeed set out after them. She indeed came to the Ragi (2) She indead ssid to her (the Rasi): 'I sball swim across you I unless you would be fordable for me.' 'Srim across mo' $50 Nasi) said, 'I «bali no: b3 fordable for yor.'

·88 Śrauta Reader 30 सा होवाच नाहमेतावदप्रिया देवानाम् । अविद यद्वोऽनियाम् । २७ त उ वै देवाना स्तय कृत्वा चरथैतासा वा अह गवा पदवीरस्मि । न मा लापयिष्यध्वे नेन्द्रस्य गा उपहरिष्यध्व इति ॥ ५॥ सा हानाचिभ्युपससाह । जरायवपा तद्विवेद । तद्ध चखाद । ता हैक उपजगी । त्यमिव वै नती सरमा जारु खादतीति । तदिदमप्ये- तर्हि निवचन त्यमिव वै नती सरमा जारु खादतीति । जरायु ह सा तच्चखाद ॥ ६॥ सा ह पुनराससार । ता होचु सरमेऽविदो गा इति ॥ ७ ॥ [४४०] अविदमिति होवाचेमा रसायामन्तर्वलेनापिहिता । ता यथामन्यध्वमेवमाजिहीपतेति ॥ १ ॥ ता हेन्द्र उवाच अन्नादीमरे ते सरमे प्रजा करोमि या नो 33 ३६ I have (5) She indeed said I am not so disagreeably disposed towards the gods as to accept this bribe from you] known what I may get out of you You, verily, have been moving about, having stolen from the gods Of these cows, verily, I am the guide You shall not cause me to speak out ( as you would like me to do) you shall not keep away Indra's cows' (6) She andeed, not bending (?) held her own The outer membrane of the waters, that she knew, she indeed split it open. One cried out indeed against her 'As though, verily, killing him, Sarama splits open the outer membrane' And even now there is this reproach 'As though, verily, killing him. Saramă splits open the outer membrane She indeed split open that membrane (7) She indeed came back again They [the gods] indeed Baid to her 'O Sarama, have you found out the cows?' (440) (1) 'I have found them' she indeed said 'concealed witbin & ceye on the Rasi Take them away just as you thought (2) Indra said to her indeed 'Food eating desr one I make the off spring of you, O Sara ni, who have found out otir ·89 (5 C) Jaiminiyabrāhmana III. 18 गा अन्वविद इति । ते हैते विदर्भेषु माचलास्सारमेया अपि ह शार्दू- लान्मारयन्ति ॥ २ ॥ ते देवा एतमभिप्लवं समभरन् । तेनाभ्यप्लवन्त । तदभिप्लवस्या-१६ भिप्लवत्वम् ॥ ३॥ No.50 Jaiminlyabrahmara III. 18 शाक्त्यास्तरसपुरोडाशाः सत्रमासत । स गौरिवीतिः शाक्त्यो मृगमहन् । तं नायः सुपर्ण उपरिष्टादभ्यवापतत् । तस्मा उपप्रत्यवत्त । तमत्रवीत् ऋपे मा मेस्थः । श्वस्तनं ते वक्ष्यामि । अद्य - वाव त्वं , वेत्थ न श्व इति । तस्मा एतद्गौरिवीतमत्रवीत् । ततो वै स श्वस्तनम- पश्यत् । तत्पजा वै श्वस्तनं पशवः श्वस्तनं स्वर्गो लोकः श्वस्तनम् । तद्यगौरिवीतं भवति एतस्यैव सर्वस्यावरुद्ध्या एतस्योपान्त्यै । cows'. And indeed among the Vidarbhas these same Macalas, descendants of Saramă, indeed kill even tigers. (3) These gods prepared this Abhiplavarceremony. By means of it, they sailed over. That is the reason why Abhiplava is so called ( or has the nature of Abbiplava). No. 5 C The descendants of Sakti having sacrificial cakes of flesh [ for being offered at the sacrifice ) performed a long sacrificial session. Now Gaurisiti, & descendant of Sakti, abot at a deer; the eagla (tarksya) Suparna [ having good feathere] flew down towards him from above. Ho [Gauriviti] pointed [his shatt] towards him. To him he (Suparna ) said: 'O Beer, do not shoot at me; I shall declare to you the Svastaas (of to-morrow]: you, yorily, know of to-day, not of to-morros', Ho told him this Gaurivits ( saman); tbereapon he, Verily, 889 the Śsastana. The progeny, verily, is Svastana, cattle Śrastana, the heavenly worlds Srastana. As the Gaurivits is there [in ths Dradasalna], it is for the securing of all this, for the maintenance of ( all}this. 12 ·90 Sraula Reader वाचो वै रसोऽत्यक्षरत् । तद्गोरिवीतमभवत् । यदन्वह गौरिवीत भवति अन्वहमेवैतद्वाचो रस दपतो यन्ति । ये गौरिवीतमहीनेऽवस- ९ जेयुस्तान्ब्रूयादश्वस्तना अप्रजासो भविष्यथेति । अश्वस्तनो हैवाप्रजासो । भवन्ति ॥ No 5 D Jaiminiyabrahmana III 64 (JAOS, xviii, p 17 ) दध्यड् ह वा आथर्वणस्तेजस्वी ब्रह्मवर्चस्यास । त ह स्म यावन्तो- ऽसुराः परापश्यन्ति ते ह स्म तदेव विशीर्वाणश्शेरते । स उ ह स्वर्ग ३ लोकमुच्चक्राम । स हेन्द्रो सुरैरश्चिभिश्च चोढ उवाच क्व नु ध्यडू भवतीति । तस्मै होचु. स्वर्ग वै भगवस्सलोकमुदक्रामदिति । स होवाच नैवास्येह किंचित्परिशिष्टमस्तीति । तस्मै होचुरासीदेवेदमश्वशीर्ष येना- The sap of the word (or speech ), verily, bubbled out, it became the Gsurivits As the Gaurivita 18 used day after day, they thus go on taking the sap of the word itself day after day To those who would pass by the Gaurivita at the Ablue ( sacrifice ), one should say you would be without Svastana, without progeny They indeed are without Svastana, without progeny. No 5D (64) Dadhyen, the son (or descendant) of Atharvana, Verily, was illustrioue (and I well versed in the Vedas indeed as many Aguras saw from a distance, so many, verils. lay low instantly (tadeva), deprived of their heads verily, went up to the world of heaven Indra indeed puslied by the Asuras and ASVIAS said 'Whera possibls, could Dadhyan be?' They, verils told hin *He verily, went up to the world of beaven, Sir! He indeed said 'Is there nothing Hin And be, ·91 (5E) Jiminiyabrahrnana III. 101 श्विभ्यां देवविद्यां प्राब्रवीत् तत्तु न विद्म यत्रामवदिति । तदा अन्वि- च्छतेति । तद्धान्वीपुः । इच्छन्नश्वस्य यच्छिरः पर्वतेष्वपश्रितं तद्विद- च्छर्यणावतीति ( सा. वे. २. २६४=ऋ. वे. १. ८४. १४)। शर्यणावद्ध नामैतत्कुरुक्षेत्रस्य जघनार्धे सरः । तदेतदनुविद्याजन्हुस्तस्मै । मायच्छन् । तद्ध स्मासुराणां प्रकाशे धारयति । तं ह स्म यावन्तोऽ- सुराः परापश्यन्ति ते ह स्म तदेव विशीर्षाणश्रोरते ॥ No.5E Jaiminiyabrahmans III. 101 तद एवाचक्षते साकमश्वमिति । कक्षीवान्प्रियमेधमपृच्छत् क इद इन्न दिदी ३ प्रियमेधेति । तदस्य नामनुत । सोऽब्रवीत् प्रजा मे त्वा प्रति- अवदिति । अथ ह कक्षीवतो नाकुलिभस्त्रास प्रियङ्गुतण्डुलानां वाधि- 3 whatsoevor left of him here?' To him they indeed said: 'There was indeed this horse's bead by which he declared the divine wisdom to the Asvins; but we know not where it wag.' 'Do search for it. (Indra said). They indeed searched for ( as daycribed in RY. 1. 84. 11). "Wisbing for the horse's head which was sticking on the mountains, be found it in the Saryaņāyat' Sarysnāvet indeed is a name, it is a lake in the back region of the Kuruksetrs. Having found it, they brought it and delivered (it ] to bim. He indeed used to hold it in sight of the Asurag. Him indeed, as many Asturas saw from a distance, so many, verily, lay low instantly (tadela ) deprived of their heads. No. 5E Therefore they call it indeed the Sakamasya. Kaksivet asked Priyamedha : 'Who is he that enkindled does not glitter, O Priyanedhs?' He could not undərstand that I question of his) le said: 'My descendants would answer you.' Now belonging to Kaksisat was a Nákuli-sack full of tbe Priyangu grains or of Adhikatās. "Out of these every year he used to throw ·92 Srauta Reader दाद्रवन्त दृष्ट्वा कताना वा पूर्णा तासा ह स्म सवत्सरे सवत्सर एकेका पास्यति । ताव- द्धारमा आयुर्दत्तमास । स उ ह नावम साफमश्व आजज्ञे प्रियमेधात् । सोऽकामयत उदित इया गातु प्रतिवचन विन्देयेति । स एतत्सामापश्यत् तभ्यगायत तत प्रतिवचनमपश्यत् । स कक्षीवन्तमभ्याद्रवत् तमब्रवी- इमां मे भस्त्रामुदके प्रास्यत । इममह त पश्यामि यो मा ९ प्रत्युच्यातिपक्ष्यतीति । अथ हैनमभ्यवजगाम । स होवाच य ऋच करोति न साम स इदो न दिदीपे अथ य ऋच व साम च करोति स इद्ध सन् दिदीपे । एतत्त्वाह प्रतिब्रवीमि एतन्मे पिततत्पितामह एतत्म- १२ पितामह इत्या ह प्रियमधागणयाचकार । तदेत्तेजो ब्रह्मवर्चस साम । एतेन वै स पूर्वपा पितामहाना पाप्मानमपाहन् । तेजस्वी ब्रह्मवर्चसी भवति । अप पूर्वेपा पितामहाना पाप्मान हते य एव वेद । यदु साकमश्वोऽपश्यत्तस्मात् साफमश्वमित्याख्यायते ।। । [ grains ] one by one so long life had been given to him Now from Priyamedha was born Sakamasya in the ninth generation (nuvamah) He wished May I get out of this { bother ) may I find out a reply to the question a-ked by Kaksivat to Priys medha ll' He saw this Saman and caanted it as a result of that (talah ) he saw [ thst is found out] a reply He ran off to Kaksivat seeing him running off to him] he said Throw away this my sack in water Here I see him who by replying to me would be over reaching me ( by over questioning! Now he (Sakamasva ) approached him He indeed said in answer to Kaksivats question] "He who uses the Rk and not the Sinan I belonging to it) --he is one that enkındled did not glitter but (alha) he who uses both the Rk and the Saman he ba ng enkındled did glitter Thus indeed I answer you thus ny father, thus my grand father taus (mg) great grand father-- 80 on he counted right up to Priyamedhs Thus this Saman 19 splendour Brahmaniosl lustre Verily by this he drove augy the sin ( or shame of his fore fathers gone befor Lustrous and possessed of Brahmanical glory he becones be di vp4 away the skin of the fore fathers gone before who hnows t ut Becaug Saksmasra Esw this therefore it is called Saxaras.

·93 (5F) Jeimıniyalrahn:ana III. 197 No.5F Jaiminiyabrahmana III. 197 ३ तासु जराबोधीयम् । शाक्त्यास्तरसपुरोडाशाः सत्रमासत । स गौरि- वीतिः शाक्त्यो मृगमहंस्तं तार्थ्यः सुपर्ण उपरिटादभ्यवापतत् । तस्मा उपपत्यवत्त तमदवीहषे मा मेस्थो यत्कामोऽसि तं ते कामं समर्धयि- प्याम इति । किंकामः खल्बहमस्मीत्यत्रवीत् । असितस्य धाम्न्यस्य दुहितरं कामयसे तस्यै वा निवश्यामीति । अथो हासितो धाम्न्य ईर्म्युरास । तस्य हान्तरिक्षे प्रासाद आस । तद्धास्य दुहितरं जुगुपुः । ६ तं ह स्म पत्रनाड्यामुपगुह्यास्री कुमार्यै निवहति । स्मतेनैव साना प्रातधियति जरा बुध्यस्वेति । तदेव जराबोधीयस्य तं ह No.5F do Out of those [Verses,SV.I. I5] is the Jarabodbiya Sarman. The descendants of Śakti, having sacrificial cakes of flesh'ſ for being offered at the sacrifice), performed a long saorificial sog. sion. Now Gauriviti, & descendant sf Śakti shot at a deer ; the eagle (tarksyn) Surpany [having good festhers ] flew down towards him from above. He [Gauriviti] pointed This shaft ] towards him. To hin he [Supsrna] said : 'o seer, not shoot at me; I shall fulfil that your desired object which you long for'. *Desirous of what am I in. deed? he [ Gauriviti] said [or asked ]. 'You are longing for the daughter of Asita Dhamnys; I shall lesd you to her: [ Suparna replied ]. Now Asits Dhamnya was [a] jealous | persor ] ; he had indeed a palace in the Antarikss [ aerial ree gion); there they guarded his daughter. Having concealed him by means of the sbalt of bis feathers, he (Suparda) ured to conduct him [Gauriviti ] to that maiden. He used to gwskan him in the morning by this very sānan : 'O paramour, be awake, That itself is the reason wby the Jarābodhiga is 89 ·94 Srauta Reader जराबोधीयत्वम् । सेय कुमारी गर्भमाधत्त म कुमारोऽजायत । तमसुरा विच्छिद्य परास्यन्तोऽब्रुवन जामीगर्भो वा अयम् रक्षो वा इदमजनीति । तमकामयत समेनमीरयेयमिति । स एतत्सामापश्यत् तेनैन समैरयत् स १२ एव सकृतिौरिवीतोऽभवत् । तदेतद्भेषज प्रायश्चित्तिः साम भेषज वै स तत्यायश्चित्तिमकुरुत ॥ No 6 Tarttır yaranyaka II I पञ्च वा एते महायज्ञा सतति प्रायन्ते सतति सतिष्ठन्ते देवयज्ञ' पितृयज्ञो भूतयज्ञो मनुष्ययज्ञो ब्रह्मयज्ञ इति । यदग्नौ जुहोत्यपि समिध तद्देवयज्ञ सतिष्ठते । यपितृ स्वधा करोत्यप्यपस्तपितृयज्ञ सतिष्ठते । 3 ca'led. Now that maiden conceived and a boy was born The Asuras about to throw him away baving smashed him [that boy ] said 'This one verily, is born of the womb of (our) Bister, he is verily, a Raksas born [of her] He wished "May I bring him back to 'life' He 99% this saman and tbcroby brought him back to life He indeed became Samkrti, the son of Gauriviti Thus this Saman is medicine atonement He, verily made it medicine and atonement No6 rive, verils are these great sacrifices that are day by day [or perpetually, slatecommencod [or performed] [ and ] day by day finished (sauthsthante) -Sacrifice to Gods, Bsorifice to Pitrs Sacrifice to Creatures, Sacrilico to Man, Sacrilico Brahman In that he offers in the fire (may be even a simidh there. by is the sacrifice to God4 conpleted In that hoc II re obistions to the Pitre ("d/ 7 kort) (may lolevei water,ola by is the storifice to Pltro con los ! to ·95 ६ (8) Tailiriyaranyaka II. . यडूतेभ्यो बलिए हरैति त तय॒ज्ञः सतिष्ठते । यबाह्मणेभ्योऽनं ददाति तन्मनुष्यय॒ज्ञः संतिष्ठते । यत्स्वाध्यायमधीयीतेकामप्युचं यजुः सामं वा तद्ब्रह्मयज्ञः सतिष्ठते । यदृचोऽधीते पय॑सः कूल्यां अस्य पितॄन्त्स्वधा अभिवहन्ति यवजू- शषि घृतस्य॑ कूल्या यत्सामानि सोम एभ्यः पवते यदर्थवाङ्गिरसो मोः कूल्या याह्मणानीतिहासान्मुराणानि कलान्गाथा नाराशरसीमेंट्स: कुल्यो अस्य पितॄन्स्वथा अभिवहन्ति। यदृचोऽधीते पर्यआहुतिभिरीव तद्देवाश्स्तर्पयति यद्यपि घृताहु-१२ तिभिर्यत्सामानि सोमाहुतिभिर्यदर्थ शिरसो मध्याहुतिभिर्यब्राह्मणानी- In that he offers oblations to the creatures (crowe ctc.] thereby is the sacrifice to Creatures completed. In that he gives food to Brāhmaṇas, thereby is the sacrifice to Man completed, In that he studies the Veds, ( may be J even a singlo Rk, Yajus or Säman, thereby is the zacrifice to Brahmar completed. When be studies the Rk-verses, rivers of milk flow on as offerings to his Pilrs; when [he studies ] the Yajuses, rivers of ghee [ low on as offerings to his Pitrs], when the samans, Sonus flows on for these, when the Atharvareda, rivers of honey, when the studies ] Brahmanas, Legends, Puranas, Books on ritual, Gathās ( songs or verses composed by buman agency, as Opposed to the Rks ], Narasamsis [eulogies of men, particularly donorg), rivers of fat flow on as offerings to bis Pitrs. When be studies the Rk-verses, he thereby gratifios the gods by the milk-offerings themselves, when the Yajuses, by the ghee-offerings themselves, when the Samans, by the Somsofferings themselves, when the Atharyareds by the bones. offerings theinselves, when [be studies) Brābmanas, Legends, Puranas, Books on ritual, Gathas [songs or rerses composed by ·96 Srauta Reader तिहासान्पुराणानि कल्पान्गार्था नाराश-सीर्मेदाहुतिभिरेव तद्देवाश्स्तर्प- १५ यति त एन तुमा आयुषा तेजसा वर्चसा श्रिया यशंसा ब्रह्मवर्चसेना- नायेन च तर्पयन्ति ॥ human agency, as opposed to the Rks), Nárāsamsis (eulogies of men, particularly donors), he thereby gratifies the gode by the fat offerings themselves They [the gods] [when] gratified gratify him by [endowing him with] life, lustre, splendour, ruchee, glory, Brahmanical lustre and eatables ·(7) Brhaduranyakopanisnd I. iii. 1-28 No. 7 ३ । Bihadaranyakopanisud I. iii. 1-28 दया ह प्राजापत्या देवाश्चासुराश्च । ततः कानीयसा एव देवा ण्यायसा असुराः । त एषु लोकेप्वस्पर्धन्त । ते ह देवा ऊचुः । हन्त असुरान् यज्ञ उद्गीथेनात्ययामेति ॥ १॥ ते ह वाचमूचुः । वं न उद्गायति । तथेति । तेभ्यो वागुदगायत् । यो वाचि भोगस्तं देवेभ्य आगायत् । यत् कल्याणं वदति तदात्मने । तेऽविदुः । अनेन वै न उद्गात्रात्येष्यन्तीति । तमभिद्रुत्य पाप्मना- ६ विध्यन् । स यः स पाप्मा यदेवेदमप्रतिरूपं वदति । स एव स पाप्मा ॥ २ ॥ अथ ह पाणमूचुः । त्वं न उद्गायेति । तथेति । तेभ्यः प्राण । उद्गायत् । यः प्राणे भोगस्तं देवेभ्य आगायत् । यत् कल्याणं No.7 (1) Oftwo kinde, indeed, (were) the children of Prajāpati, the gods and the demons. Of them the younger verily [ were the gods, tho older the demons. They contended [with one another] for these worlds. Those gods, indeed, said, 'Oh, let us overcome the demons at the sacrifice with the Udgitha. (2) They, indeed, spoke to Speech : 'Do thou sing for us the Udgttha.' 'So [ be it', said Speech ]. Speech [then] sang the Udgitha for them. Whatever pleasure [there is) in speech, that Isbe) sang for the gods. Whatever good (one) speaks, that was for herself. They [i. e. the demons) knew : 'Verily, by this singer (theyl will overcome us': Rushing at him [i. e. the singer, they] pierced [bim) with evil. That certainly (ig) the evll which, indeed, [is] thie, the improper thing (that one speaks That certainly (is) tbe ovil. (3) Then, indeed, (the gods ) said to the Breath: Do thou sing for us the udgliba:: 'So [be it' ssid the Breath]. The Breath (then) sang the Udgitba for them. Whatever pleasure 13 ·98 Srauta Reader जिवति तदात्मने । तेऽविदुः । अनेन वै न उद्गात्रात्येष्यन्तीति । तम- १२ भिद्रुत्य पाप्मनाविध्यन् । स यः स पाप्मा यदेवेदमप्रतिरूप जिवति । स एव स पाप्मा ॥३॥ अथ ह चक्षुरूचुः । त्व न उद्गायेति । तथेति । तेभ्यश्चक्षुरुदगा- १५ यत् । यश्चक्षुपि भोगस्त देवेभ्य आगायत् । यत् कल्याण पश्यति तदात्मने । तेऽविदुः । अनेन वै न उद्गात्रात्येष्यन्तीति । तमभिद्रुत्य पाप्मनाविध्यन् । स य. स पाप्मा यदेवेदमप्रतिरूप पश्यति स एव १८स पाप्मा ॥ ४ ॥ अथ ह श्रोत्रमूचु त्व न उद्गायेति । तथेति । तेभ्यः श्रोत्रमुद्- गायत् । य. श्रोत्रे भोगस्त देवेभ्य आगायत् । यत् कल्याणं शृणोति २१ तदात्मने । तेऽविदु । अनेन वै न उद्गात्रात्येष्यन्तीति । तमभिद्रुत्य [ there is ) in the breath, that [he] gang for the gods Whatever good [one] smells, that [was for himself They [1e the demons ] knew verily, by this singer [ they will overcome us' Rushing at him [ they] perced [him] with evil That certainly [19] the evil which, indeed, [is] this the improper tbiog [that one ] smells That certainly ( 18 ) the evil (4) Then, indeed, [ the gods] gaid to the Eye "Dothou Bing for us the Udgitha' 'So [ be it', said the Eye] The Eye (then) sang the Udgitha for them Whatever pleasure [ there is] In the eye, that [at]ssng for them Whatever good [one] sees, that [was for itself They [1] the demons knew 'Verily, by this singer [they will overcome us' Rushing at hime the singer, they ] pierced [him with evil That certainly [is] the evil which, indeed, 114) tais, the improper thing [that ona That certainly [is the evil (5) Then, indeed, (the gods ) said to the Ear 'Do thoa eing for us the Udgiths' 'So ( ba it', said the Ear) The Ear (then) gang the Udgiths for them Whatever pleasure ( there is) in the ear, that (it) gang for the gods Whatever good ( ono ) hears, that (was) for itsell They (te the demons) knew 'Verily, boy tbls singer (they will overcome us'. Rushing at him ( 1.o Bees ·99 (7) Drhatiraryakoparisad I. Iii. 1-28 पाप्मनाविध्यन् । स यः स पात्मा यदेवेदमप्रतिरूपं शृणोति । स एवं स पाप्मा ॥५॥ अथ ह मन ऊचुः । त्वं न उद्गायेति । तथेति । तेभ्यो मन उद-२॥ गायत् । यो मनसि भोगस्तं देवेभ्य आगायत् । यत् कल्याणं संकल्प- यति तदात्मने । तेऽविदुः । अनेन वैन उद्गात्रात्येप्यन्तीति । तमभिद्रुत्य पाप्मनाविध्यन् । स यः स पाप्मा यदेवेदमप्रतिरूपं संकल्पयति । स २७ एव स पाप्मा । एवमु खल्वेता देवताः पाप्मभिरुपासृजन् । एवमेनाः पाप्मनाविध्यन् ॥ ६॥ अथ हेममासन्यं प्राणमूचुः । वं न उद्गायेति । तथेति । तेभ्य एप .. माण उदगायत् । तेऽविदुः । अनेन वै न उद्गात्रात्येप्यन्तीति । तम- भिद्रुत्य पाप्मनाविव्यत्सन् । स यथाश्मानमृत्वा लोटो विध्वंरोत एवं हैव the Binger, they] pierced him with evil. That certainly lis] the ovil which, indeed, I is) this, the improper thing ( that one) hears. That certainly [is] thoeril. (6) Then, indeed, (the gods ) said to the Mind: 'Da thou sing for us the Udgitba.' So (be it', said the mind ). The Mind (then) sing the Udgiths for them. Whatever pleagure [there is in the mind, that [it] Bsng for tha gods. Whatever good (one) imagines, that was) for itself. They l1.e. tho demons] knew : ' Verils. by this singer [they will ororeomo us' Rushing at birn [l.e. the singer, theyl plerced [him] with evil. That certainly [is] the eril, which, indeed, is this the improper thing (that ono) imagines. That certainly [is] the osil.--And thus, indeed, these deities (they joined with orils. Thus these (thes ) plereed with oril. () Then, indeed, (the gods) said to this Breath in the mouth: 'Do thou sing for us the Udgiths! 'So [ba it; said the Breath in the mouth). This Breath (then) kung the Udgitha for them. They lie the demons) kaew: "Yerlly, by ibis singer (thes | will overcome us: Rusking at bim they ! desired to pierce (hia) with cril. As that clot of eartb, hitting Estone, rould to destroyed.so indeed, being destroyed land] ·Srauta Reader - सवमो विनेशु । ततो देवा अभवन्, परासुरा' भा, परारय द्विपन् भ्रातृ यो भवति य एव वेद ॥ ७ ॥ होषः । क नु सोऽभूयो न इत्थमसक्नेति । अयमास्येऽन्तरिति । सोनाम शातिरसोऽङ्गाना हि रस ॥ ८ ॥ सागा एपा देवता दूर्नाम । दूर ह्यस्या मृत्यु । दूर ह वा अस्मा- मुत्यति य एव वेद ॥ ९ ॥ सा या एपा देवतैतासा देवताना पाप्मान मृत्युमपहत्य यत्रासा विशामन्तस्तद्गमयाचकार । तदासा पाप्मनो विन्यद्धात् । तस्मान्न जनमियानान्तमियानेत् पात्मान मृत्युमन्ववायानीति ॥ १० ॥ सा वा एपा देवतैतासा देवताना पाप्मान मृत्युमपहत्य अथैना मृत्यु- मत्यवहत् ॥ ११ ॥ ४२ scattered in all directions [they] perished Therefore the gods prospered, the demons { became] defeated [He], who knows thus, prospers by himself, [while ] his enemy, who hates [ him ] becomes defeated (8) They lie the gods) indeed, said "Where possibly was he who stuck to us thus?' 'Here (be is) within, in the moath • He [1s, therefore. called ] Ayagya , [ he is also called ] Angirass because { he is ) the essence of the limbs (9) Verily, that deity here [is] named Dur, for,far from her to death Far, indeed, from him remains death, wbo knows thus (10) Verlly, that deity here, having struck off the evil, (namelv,] death, of these deities, caused it to go thers (tal) where fexists] the end of these quarters There (tal) [the deity ] deposited their evils Therefore, one should not go to the people (living at the end of the quarters) should not go to the end of the quarters } lest (nel) one meet with evil, i namely, ] death (11) Verily, that deity bete, having struck off the or if the *cs, then carried them beyond death death, of lb ·7870 (7) Brhaduranyakopanisrd I. iii. 1-28 101 स वै वाचमेव प्रथमामत्यवहत् । सा यदा मृत्युमत्यमुच्यत सोऽग्नि- रभवत् । सोऽयमानिः परेण मृत्युमतिक्रान्तो दीप्यते ॥ १२॥ अथ प्राणमत्यवहत् । स यदा मृत्युमत्यमुच्यत स वायुरभवत् । सोऽयं वायुः परेण मृत्युमतिकान्तः पवते ॥ १३ ॥ अथ चक्षुरत्यवहत् । तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत् । re सोऽसावादित्यः परेण मृत्युमतिकान्तस्तपति ॥ १४ ॥ अथ श्रोत्रमत्यवहत् । तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवन् । ता इमा दिशः परेण मृत्युमतिकान्ताः ॥ १५ ॥ अथ मनोऽत्यवहत् । तयदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत् । सोऽसौ चन्द्रः परेण मृत्युमतिकान्तो भाति । एवं ह वा एनमेपा देवता मृत्युमतिवहति य एवं वेद ॥ १६ ॥ ५ (12) He verily carried Speech over [as] the first. Wher she, [ haring crossed ] beyond death, was freed [from it], [she] becsme that fire. That fire here, which has [ thus] crossed tar beyond desth, shines forth. (13) Then [the] esrried the Breath over. When he, [having crossed} beyond death, was freed (from it). [he] becatne that tvind. That wind here, which hag [thus) crossed far beyond death, purifies. (14) Ihen (hel carried the Eye over. When it, (having crossedj beyond desth, was freed (from it), (it) became that eun, That sun here, which bas (tbus] crossed far beyond death blstea fortb. (15) Then the carried the Ear orer. When it, [haring crossed) beyond destb was freed (fron it). (it] became thoso quatters. Those qusrters here have crossed far bəyond destb. (16) Then [be] carried to dlind orer. When it, ſharing crossedj besond death, was freed [from it, lit) buca'no the moon. That incon here, which has (thus) crossed far beyond death, since Thus reriig iis deity carries beyond death bim who knowstbus.

·। अथात्मनेऽन्नाद्यमागायत् । यदि किचनान्नमद्यतेऽनेनैव तदद्यते । इह प्रतितिष्ठति ॥१७॥ ते देवा अब्रुवन् । एतावद् वा इद सर्वं यदन्नम् । तदात्मन आगासी । अनु नोऽस्मिन्नन्न आभजस्वेति । ते वै माभिसविशतेति । तथेति । त समन्त परिण्यविशन्त । तस्माद्यदनेनान्नमत्ति तेनैतास्तृ- ६० प्यन्ति । एव ह वा एन स्वा अभिसविशन्ति भर्ता स्वाना श्रेष्ठ पुरएता भवत्यन्नादोऽधिपतिर्य एवं वेद । य उ हैवविद स्वेषु प्रति प्रति भूपति न हैवाल भार्येभ्यो भवति । अथ य एवैतमनु भवति यो वैतमनु भार्यान् बुभूति स हैवाल भार्येभ्यो भवति ॥ १८ ॥ सोऽयास्य आगिरसोऽङ्गाना हि रस । प्राणो वा अङ्गाना रस , ६० (17) Then [he] ssng out eatable food for himself For whatever food is eaten 18 eaten by him alone Here (1 e in this food, hel becomes established (18) Those gods sard 'This much verily lis] this all that 18 food. That thou hast sung for thyself Now (anu) give us a share in this food' (He then said ] As such, verily, enter into me'. 'So (be it', said they] Him from all sides [tbey] entered Therefore, whatever food [one] eats by this [Breatb] by that these [deities) are satisfied Thus, verily, him his people (surh) enter, [hej becomes the supporter of his people the chief, the leader, an eater of food an overlord-[he] who knows thus And(u), indeed whoever among his people desires to be the rival (pralin) against (prali) him who knows thug does not, indeed, become sufficient for (bis) dependents (bhūrijah) On the other hand (alha) whoever, indeed (eva) follows him, or whoerer desires to support this depandents after him, he, indeed, becornes suffi clent for this dependents (19) Ho is] Ayasya Angurasa, for [ho is the essence of the Habs Verily, breath (is) tho eegenco of the limbs, for verily ·103 (7) Brhadūranyakopanisot I. iii. 1-28 प्राणो हि वा अङ्गानां रसः । तस्माद्यस्मात् करमाञ्चाङ्गात् प्राण रत्कामति तदेव तच्छुप्यत्येप हि वा अङ्गानां रसः ॥ १९ ॥ एष उ एव बृहस्पतिः । वाग्वै बृहती । तस्या एष पतिस्तरमादु बृह- स्पतिः ॥ २० ॥ एप उ एव ब्रह्मणस्पतिः । वाग्वै ब्रह्म । तस्या एष पतिस्तस्मादु ६९ ब्रह्मणस्पतिः ॥ २१ ॥ एष उ एव साम । वाग्वै साम । एप सा चामश्चेति तत् साम्नः सामत्वम् । यद्वेव समः प्लुषिणा समो मशकेन समो नागेन सम ७२ एभिस्त्रिभिलेकिः समोऽनेन सर्वेण तस्माद्वेव साम । अश्नुते साम्नः सायुज्यं सलोकतां य एवमेतत् साम वेद ॥ २२ ॥ एष उ वा उद्गीथः । पाणो वा उत्, प्राणेन हीदं सर्वमुत्तन्धम् । ७५ वागेव गीथा । उच्च गीथा चेति स उद्गीथः ॥ २३ ॥ breath (is) the essence of the limbs. Therefore, from whatever limb the breath departs, just there (tal) that [limb] dries up, for this (breath) verils (id) the essence of the limbs. (20) And this (breath] itself (is) Brhaspati. Speech verily [is] Brbati (that is, the Rgveda). This {breath is) her lord and therefore [ho is] Brhaspati. (21) And this [breath] itself (is) Brabmanaspati. Speech verils (is) Brahmsn (that is, Yajurveda). Tols (breath is) her lord and therefore ſhe is) Brabmanaspati. (22) Aod this [hresth] itself (is) the chante Speech verily [is] the chant (that is, the Simsreda). This bresta (is) she (that is, speech] snd he (anak) [that is, breath]. That is the rosson sobs Saman is so called. Or just becauss (be is) equal to a spat, equal to a fls, equal to an elephant, equal to these three worlds, equal to all thisexsctly therefore, the til siman. [Hel obtains similsrity with Sun (and enjose) residence in the same world, who knors thus this Sinan (23) And this (bresth] verils [is] the Udgitis. The bresth verils is ut lapl. for bs breth all this loaiterse la) upheld. Specch itself (is the c0ng. Ut ood giths-Sus be (L) Udgitha ·104 Śrauta Reader - तद्वापि ब्रह्मदत्त चैकितानेयो राजान भक्षयनुवाच । अय त्यस्य ७८ राजा मूर्धान विपातयताद्यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति, वाचा च ह्येव स प्राणेन चोदगायदिति ॥ २४ ॥ तस्य हैतस्य साम्नो य. स्व वेद, भवति हास्य स्वम् । तस्य वै ८१ स्वर एव स्वम् । तस्मादात्विज्य करिष्यन् वाचि स्वरमि छेत । तया वाचा स्वरसपन्न यात्विज्य कुर्यात् । तस्माद्यज्ञे स्वरवन्त दिदृक्षन्त एवायो यस्य स्व भवति । भवति हास्य स्व य एवमेतत् साम्न. स्व crवेद ॥ २५ ॥ तस्य हैतस्य साम्नो यः सुवर्णं वेद, भवति हास्य सुवर्णम् । तस्य वै स्वर एव सुवर्णम् । भवति हास्य सुवर्णं य एवमेतत् साम्नः सुवर्ण ८७ वेद ॥ २६ ॥ (24) Then also, verily, Brahmadatta Caikitaneya, while partaking of King [ Soma], said 'Let this King (Soma cause the head of that [parson, namely, myself] to fall off, if Ayasya Angirasa sang the Udgitha by any other means than this, for only with speech and with breath (he) sang the Udgitha (25) Whoever verily knows the property of that Saman here, to him vertly proparty accrues Its property, verily, [14] tone alone Therefore [hel who is about to perform the dutles of a sacrificial priest, should desire algood] tone in [his] voice With that speech endowed with a ſgood) tone (be) should perform the duties of a sacrificial priest Therefore, in & sacri. fice (people are certainly desirous of seeing [him) who has & (good) tone, as also (atho) [in the world they are desirous of feeing him) who has property To bım verily accrues property who thus knows this property of the Samso (16) Whoever verily knows the gold of that saman hers, to him verily gold accrues Its gold verily (19) tone alone To him verily accrues gold who thus knows this property of the Siman ·are), in them one should sing out food for oneself. And therofore in them (one) should chooso & boon, lamely that desire (i) Brhaduranyakopanisad I. iii. 1-28 105 तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद, प्रति ह तिति । तस्य वै वागेव प्रतिष्ठा, वाचि हि खल्वेप एतत् प्राणः प्रतिष्ठितो गीयते । अन्न इत्यु हैक आहुः ॥ २७ ॥ अथातः पवमानानामेवाभ्यारोहः । स वै खलु प्रस्तोता साम प्रस्तौति । स यत्र प्रस्तुयात् तदेतानि जपेत् । असतो मा सद् गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मामृतं गमयेति । स यदाहासतो मा । सद् गमयेति मृत्युवी असत् सदमृतम् । मृत्योर्मामृतं गमयामृतं मा कुरु । इत्येवेतदाह । तमसो मा ज्योतिर्गमयेति । मृत्युः तमो ज्योतिरमृतम् । मृत्योर्मामृतं गमयामृतं मा कुरु । इत्येवेतदाह । मृत्योर्मामृतं गमयेति । ९६ नात्र तिरोहितमिवास्ति । अथ यानीतराणि स्तोत्राणि तेप्वात्मनेऽना- द्यमागायेत् । तस्मादु तेषु वरं वृणीत यं काम कामयेत तम् । स एप (27) Whoever verily knows the support of that Saman here, verily [he] receives support. Its support verils lis) voico, alone. For, verily this breath, being supported on voice, blogs this song]. '[ He is supported ] on food'-thus also verily (29) Then, therefore, (follows] the ascension of the purificatory formulos. That Prastotr (i. e. the praising prlest) begins to praise with a chant. When he would praise, then the sacrificer) should mutter these formulas) : From the unreal lead me to the rest. From, darkness lead me to light. From death lead me to immortality. When he says, 'From tho unreal load ma to tho real--the unreal verily {{s} death, the real (is) Immortality. From death lead me to immortalits : make me immortal--this only tis what he] says. From darkness lead me to light-the darkness rerlly [i:) desth, the light [is] immortality, 'From deathe lead mne to immortality; make me to mortal.this only lis vbst helease, 'From death lead me toimmortality-bere (there) le noth: ing like obscure. Now wbsteror other hy mas of praise (chere some Bas. 14 ·106 Srauta Reader १९ एवविदुद्गातात्मने वा यजमानाय वा य काम कामयते तमागायति । तद्वैतल्लोफजिदेव । न हैवालोक्यताया आशास्ति य एवमेतत् साम वेद ॥ २८॥ No 7 A Brhadaranyakopanısad V. ix-xi अयमग्निर्वैश्वानरो योऽयमन्त पुरुषे येनेदमन्न पच्यते यदिदमद्यते । तस्यैप घोपो भवति यमेतत् कर्णावपिधाय शृणोति । स यदोत्क्रमि- ३ प्यन् भवति नैन घोष शणोति ॥ ९ ॥ यदा वै पुरुषोऽस्मालोकात् पैति स वायुमागच्छति । तस्मै स तत्र विजिहीते यथा रथचक्रस्य खम् । तेन स ऊर्ध्व आक्रमते । स आदि त्यनागच्छति । तरमै स तत्र पिजिहीते यथा लम्बरस्य खम् । तेन स ऊर्ध्व आक्रमते। स चन्द्रमसमागच्छति । तस्मे स तत्र विजिहीते यथा । ६ । which one might desire This Udgatr here who knows thus sings out that desire whicb [be] desires for himself or for the sacrificer That here verily (18) just world conquering 18 indeed no prospect ( asi ) of (as) not being adinitted to the worlds who thus knows thie Saman There No 7A man (12) This (19) the univerasl fire which herə (is) within a 2y which this food which here is esten ts cooked the digesedi Oʻthat (fire) is this noise that lone) after thus ( etal ) covering lone's] ears bears When he [he any person] is about to depart (bel bears not this noise (1) When verily s man departs from this world be comes to the wind For him it to the wind] opens out thers like the hole of a obarlot-wheel Through that lopening) be mounts higher la coinos to tle sun For him it ſi e the sun) opens out there like the hole of a drum Through that topening] he ·९ (74) Chāndogyopanisarl III. i-V 107 दुन्दुभेः खम् । तेन स ऊर्ध्व आक्रमते । स लोकमागच्छत्यशोकमहिम तस्मिन् वसति शाश्वती: रामाः ॥ १० ॥ एतद् वै परमं तपो यद् व्याहितस्त-यते । परमं हैव लोकं जयति य एवं वेद । एतद् वै परमं तपो यं प्रेतमरण्यं हरन्ति । परमं हैव. लोकं जयति य एवं वेद । एतद् वै परमं तपो यं प्रेतमग्नावभ्याधदति । १२ परमं हैव लोकं जयति य एवं वेद ॥ ११ ॥ No.8 Caandogyopanisad III.i-v असी वा आदित्यो देवमधु । तस्य धारेव तिरश्चीन वंशः । अन्त- रिक्षमपूपः । मरीचयः पुत्राः ॥ १ ॥ तस्य ये प्राज्ञो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः । ऋच एव मधुकृतः । ऋग्वेद एव पुष्पम् । ता 3 mounts higher. He comes to the moon. For him itlie.tha moon] opens out there like the liole of a kettle-drum. Through that [opening) he mounts higher. He comes to the wɔrld where there is no sorrow, no snow. Therein [he] dwells eternal years. (1) Thia rerily lio the highest pansna, when (yat)a sick msu suffers [i. e. the suffering of a sick mar]. The Lighest world, indeed. The conquers who knows thus. This verily lis) the highest penance whon (yım=yal=yadā) (they] carry a dead man to the forest. The highest world, indeed. (he) conquers who knows thus. This rerily [is] the highest pansnce when they] place a dead man on the fire. The bighest morld, indeed, [be] conquors who knows thus. No.8 (1) Yorder sun rerils lis] the honer of the gods. Its cross beam (is) the sky itself. The liones.comb (L) the atmosphere. The eggs of the bees (punk ) (ie the 1950(1). The eastern Tass which (are] Its [i c. of the sunl-those themselves (aro) the castern hones-calls of this (bones). The Rg e anzus themselves ·108 Srauta Reader अमृता आप । ता वा एता ऋच -॥ २ ॥--एतमृग्वेदमभ्यतपन् । तस्याभितप्तस्य यशस्तेज इन्द्रिय वीर्यमन्नाद्य रसोऽजायत ॥ ३॥ तद् ६ व्यक्षरत् । तदादित्यमभितोऽश्रयत् । तद् वा एतद् यदेतदादित्यस्य रोहित रूपम् ॥ ४ ॥ इति तृतीयाध्यायस्य प्रथम खण्ड । अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्य । • यजूष्येव मधुकृत यजुर्वेद एव पुष्पम् । ता अमृता आप ॥ १ ॥ तानि वा एतानि यष्येत यजुर्वेदमभ्यतपन् । तस्याभितप्तस्य यशस्तेज इन्द्रिय वीर्यमन्नाद्य रसोऽजायत ॥ २ ॥ तद् व्यक्षरत् । तदादित्यम- ११ भितोऽश्रयत् । तद् वा एतद् यदेतदादित्यस्य शुक्ल रूपम् ॥ ३ ॥ इति तृतीयाध्यायस्य द्वितीय खण्ड । अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्य [are] the bees The Rgveda itself [s] the flower Those [waters of the sacrificial libations are the immortal fluids Those very Rg stanzas here (2) brooded upon this Rgveda From it (thus] brooded upon [there) was produced (as its] essence fame lustre funimpairedness of] the sense organ vigour (and) eatable food (3) It [he the essence] flowed forth It resorted to the sun from all sides That verily [is] this namely (yat) this red appearance of the sun (11) Then the southern rays whicb [arel its those them selves (ore) the southern bones cells of this (honey] The Yajus formulas themselves (are] the bees The Yajurveda itself (is] the flower Those (waters of the sacrificial libations are) the immortal fluids (1) Thoge very Yajus formulas bere brooded upon this Yajurveda From it (thus) brooded upon (there was produced as its] essence fame lustre [unimpairedness of the Benge organ, vigour [and] eatable food (2) It flowed forth It resorted to the sun from all sides l'hat verlly (is) tbi. namely this white appearance of the sun (3) (HI) Then the western rays which are fts-those them. felves (are) the western boney cells of this (honoy! The Simsn ·(8) Chandogyopaniyad III i-y 109 सामान्येव मधुकृतः । सामवेद एव पुष्पम् । ता अमृता आपः॥१॥- तानि वा एतानि सामान्येतं सामवेदमभ्यतपन् । तस्याभितप्तस्य यश- १५ स्तेज इन्द्रियं वीर्यमन्नाद्यं रसोऽजायत ॥ २ ॥ तद् व्यक्षरत् । तदा- दित्यमभितोऽश्रयत् । तद् वा एतद् यदेतदादित्यस्य कृष्णं रूपम् ॥३॥ इति तृतीयाच्यायस्य तृतीयः खण्डः। अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्यः । अथर्वाङ्गि-१८ रस एव मयुकृतः । इतिहासपुराणं पुष्पम् । ता अमृता आपः ।। १॥ ते वा एतेऽथर्वाङ्गिरस एतदितिहासपुराणमभ्यतपन् । तस्याभितप्तस्य यश- स्तेज इन्द्रियं वीर्यमनायं रसोऽजायत ॥ २॥ तद् व्यक्षरत् । तदा- २१ दित्यममितोऽश्रयत् । तद्द्वा एतद् यदेतदादित्यस्य परं कृष्णं रूपम् ॥३॥ इति तृतीयाध्यायस्य चतुर्थः खण्डः । chauts themselves [are the bees. The Samsveda itsolt is the flower. Those [waters of the sacrificial libations are the im. mortal fluids (1). Those very Sámen chante here brooded upon this Samaveds, From it, (thug) brooded upon, (there) was pro. duced (ag its) essence fame, lustre, (animpairedness of) the genseorgan, vigour [and] estable food (e). It flowed forth. It resorted to the sun from all sides. That verily (is) this, namely, the dark appearance of the sun (3). (iv) Then the northern rayg which [areJits-those themselves are the northern hones-cells of this [honer]. The Atlarsangiras stanzas themselres (sre) the bres. The traditional and legendary lore [ts the flower. Thoss [msters of the sscric ficial llbstions are the immortal fluids (1). Atharraigiras stsess hore brooded upon this traditions and Tegendary lore. Fron it. thus brooded upon. there] MAA produced (na Ita) eus nca Inte, lustre, (unimpairednese of the senso-organ, rigour and catable food (2). It dored forth. It rraorted to the run from all sides. That rerlly i Istils, ovely. the exceedingly dark Appearance of the sun (3). Those very ·110 srauta Reader अथ येऽस्यो; रश्मयस्ता एवास्योर्वा मधुनाड्यः । गुह्या एवं २४ आदेशा मयुकृतः । ब्रह्मैव पुष्पम् । ता अमृता आपः ॥ १॥ ते वा एते गुह्या आदेशा एतद् ब्रह्म अभ्यतपन् । तस्याभितनस्य यशस्तेज इन्द्रिय वीर्यमन्नाद्य रसोऽजायत ।। २ ॥ तद् व्यक्षरत् । तदादित्यम- भितोऽश्रयत् । तद् वा एतद् यदादित्यस्य मध्ये क्षोभत इव ॥ ३॥ ते वा एते रसाना रसाः । वेदा हि रसास्ते वामेते रसाः । तानि वा एतान्यमृतानाममृतानि । वेदा ह्यमृतास्तेषामेतान्यमृतानि ॥ ४ ॥ इति तृतीयाध्यायस्य पञ्चम. खण्डः । २७ No 8 A bees Chandogyopaniss V II-XVIII प्राचीनशाल औपमन्यव. सत्ययज्ञः पौलुपिरिन्द्रद्युम्नो भालवेयो जनः शार्फराक्ष्यो बुडिल आश्वतराश्विः–ने हैते महाशाला महाश्रोत्रियाः (v) Then the upward rays which [are] its-those theme celves are the upper honey-cells of this [ honey ] The secret tenohings themselves [ie the Upanisads, are] the Brahman itself [s] the flower. Those [waters of the sacrificial libatida are ) the immortal fluids (1) Thone very secret teachings brooded upon this Brahmsn Fron it, Ithus] brooded upon, [there ] was producad [as its] essence fame, lustre, I unimpairedness of ] the sense-organ, vigour and estable food (2) It flowed forth It rasorted to the sun from all sides That verily (is ] this which in the middle of the sun tre nbles as though (3) Verily, those [ different colours in the sun are] here the essences of the essences For, the Vedas fare] the essences [and] these (sre) their essences Verlly these [aro] hero the nectars of the nectars. For the Vedas ( ore ) the noctars [ and ] these [are] their nectars (4) No.8A (1) Pricinsils Aupamanyava, Satyayajiia Pailusi, In Iradyumna Bhillavega, Jana Sukarkasr (andBuddle Ksratsravi-rerily, those grest householders here, great Vedio ·111 (8) Chāndogyopanistd Y. xi-xviii समेत्य मीमासांचक्रुः–को न आत्मा किं ब्रह्मेति ॥१॥ ते ह संपा- , दयांचक्रुः--उद्दालको वै भगवन्तोऽयमारुणिः संप्रतीममात्मानं वैश्वा- नरमध्यति । तं हन्ताभ्यागच्छामः--इति । तं हाभ्याजग्मुः ।। २॥ स ह संपादयांचकार-प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न ६ सर्वमिव प्रतिपत्स्ये । हन्ताहमन्यमभ्यनुशासानि--इति ॥ ३॥ तान् होवाच अश्वपति भगवन्तोऽयं कैकेयः संमतीममात्मानं वैश्वानरमध्येति । तं हन्ताभ्यागच्छामः--इति । तं हाभ्याजग्मुः ॥ ४॥ तेभ्यो ह १ पामेभ्यः पृथगर्हाणि कारयांचकार । स ह प्रातः संजिहान उवाच । न मे स्तेनो जनपदे न कदयों न मद्यपः । नानाहितानि विद्वान् न स्वैरी स्वैरिणी कुतः ।। यक्ष्यमाणो वै भगवन्तोऽहमस्मि । यावदेकरमा ऋत्विजे धनं दास्यामि तावद् भगवद्भयो दास्यामि । वसन्तु भगवन्तः इति ॥५॥ १२ scholars, haring come together, held a discussion : 'Wlo [is] our soul? What is Brahman?' (1) They then agreed among themselves: 'Verily, worthy Sirs, Uddilaks Arapi bere studies nt present thig Universal Soul, Come ſhanta), let us go to him. Then (thes] went to him (?). Then be agreed with himself : * Thega great housebolders, great Vedlo scholars, will question ne. To them (1) shall not [ bo able to ] expound quito all. Come, let me direct [them] towards another [teacher] (3). To them then [he] ssit: 'Verils, worthy SIrs. Asrapati Kaikeya hero studies at present this Universal Soul. Come let us go to bim.' To him then [ther] went (1) To them then, [when they arrired,[he] csused worships to be offered separately. He, indeed, I earing this bed ) in the morning, said: *In my countrs (there is ) no thief, ao miscr, no drunkard, no[man] who has not kept the fire, no unlesrusdtfellor]. no adulterer, niach less (hu'al) an adulteress. Verily, worths Sirs, I at about to perform a escri. tice. I shall give to yout worthy clres mueb Wealth as Irball give to es: individus! prlee!. Vsy your ·112 Stuula Reader १८ १५ ते होचुः । येन हैवार्थेन पुरुषश्चरेत्त हैव वदेत् । आत्मानमेवेम वैश्वानर सपत्यध्येषि । तमेव नो ब्रूहि-इति ॥ ६ ॥ तान् होवाच । प्रातर्व प्रतिवक्तास्मि--इति । ते ह समित्पाणय पूर्वाह्ने प्रतिचक्रमिरे । तान् हानुपनीयैवैतदुवाच ॥ ७ ॥ इति पश्चमाध्यायस्येकादश खण्ड । औपमन्यव क त्वमात्मानमुपास्से--इति । दिवमेव भगवो राजन्- इति होवाच । एष वै सुतेजा आत्मा वैश्वानरो य त्वमात्मानमुपारसे । २१ तस्मात् तव सुत प्रसुतमासुत कुले दृश्यते ॥ १॥ अत्स्यन्न पश्यसि प्रियम् । अत्यन्न पश्यति प्रियम्, भवत्यस्य ब्रह्मवर्चस कुले, य एत- मेवमात्मान वैश्वानरमुपास्ते । मूर्या त्वेप आत्मन -इति होवाच । मूर्धा २० ते व्यपति यद् यन्मा नागमिष्य -इति ॥ २ ॥ इति पञ्चमाध्यायस्य द्वादश खण्ड' । अथ होवाच सत्ययज्ञ पौलुपिम् । प्राचीनयोग्य क त्वमात्मान- . worthy selves stay' (5) They then said 'With whatever object, indeed, a man might move, that, indeed, ( he] should pro claim (Thou] studiest at present just this Universal Soul That exactly proclaim to us (6)' To them then [he] 891d 'On the morrow [1] shall reply to you' They then, with fuel in (their) hands returned in the fore part of the day Indeed, without (first] forınally initiating them as pupils (anupani ju) (he) said this (7) (xii) Aupamanyava, whom dost thou meditate on [as] the Soul ?' *The heaven itself, revered king-thus indeed said fbel "This verily [is] the Universal Soul [known as ] Suteras (1 e of good lustre ), whom taou meditatest on [as] ibe Soul Tberefore, in tby house is seen the Soma pressed in all three kinds of sacrifice (1) [Thou] eatest food , seest [wl at is pleaer ing (He) eats food, sees [ what is) pleasing Brahmanio lustre ariges in his family, who meditates on this Universal Soul thus But this is only ) the head of the Soulthus indeed (he) sud 'Thy bead would have fallen off, 1f (thou) hadst not come to me (2) (zlı) Thun indeed, I be said to Satyayají. Pauiusi "Pracinayogya whom dost thou meditate on [as] the Soul'?

·(8) Chandogyopanisad v. xixviii 119 मुगास्से-इति । आदित्यमेव भगवो राजन्-इति होवाच । एष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से । तस्मात् तव बहु २५ विश्वरूपं कुले दृश्यते ॥ १ ॥ प्रवृत्तोऽश्वतरीरथो दासीनिष्कः । अत्स्यन्नं पश्यसि प्रियम् । अत्यन्नं पश्यति प्रियम्,' भवत्यस्य ब्रह्म- वर्चसं कुले, य एतमेवमात्मानं वैश्वानरमुपास्ते । चक्षुष्ट्वेतदात्मनः-, इति होवाच । अन्धोऽभविष्यो यन्मां नागमिष्यः--इति ॥ २॥ इति पञ्चमाध्यायस्य त्रयोदशः खण्डः । अथ होवाचेन्द्रद्युम्नं भाल्लवेयम् । वैयाघ्रपद्य कं त्वमात्मान- मुपास्से-इति । वायुमेव भगवो राजन्-इति होवाच । एप वै पृथग्व- ३३ मात्मा वैश्वानरो यं त्वमात्मानमुपास्से । तस्मात् त्वां पृथग्वलय आयन्ति । पृथग् रथश्रेणयोऽनुयन्ति ।। १ ।। अत्स्यन्नं पश्यसि प्रियम् । अत्यनं पश्यति प्रियम्, भवत्यस्य ब्रह्मवर्चसं कुले, य एतमेवमात्मानं १६ The sun itself, revered king—thus, indeed, said ſhe). This verily [is] the Universal Soul (known 88 ] Viśvarūpa (i. e. of all forms], whom thou meditatest on [ss] the Soul. Therefore, in thy house is seen much of all sorts (1): [ that is a ready chariot (drawn) by she-mules (and] a necklace along with female slaves. (Thou ) eatest food ; secst ( what is) pleasing, (He) eats food; sees ( what is pleasing ); Brahmanic lustre arises in his family, who meditates on this Universal Soul thun. Bat this th only] the eye of the Soulthus, indeed, the] sstd. '[Thouj wouldst bare been blind, if (thou) badst not come to me (2) (xiv) Ther, indeed, the said to Indradyumns Busllaveya Vaiyagbrapsdsn, wborn dost thou meditsto on (as) the Soal ? 'Tho wind itself, revered king'us, indeed, said (be). This Ferily ti the Universal Soul [ known as Prihsgrartasniis. of various wast), whom thou meditatest on (351 tbe Soul. There: fore, offerings come to be in various wast Rows of chariots follor (thecl in varlo:24 "35s (1). (Toso estes: food: seest i obat is) plessing. (Ileleats food; see I wbs: Is! plessing: Brabranic lustre alles in bis family, who meditates on this 15 ·114 Srauta Reader वैश्वानरमुपास्ते । प्राणस्त्वेष आत्मनः--इति होवाच । प्राणस्त उद्- क्रमिप्यद् यन्मा नागमिष्यः ॥ २ ॥ इति पञ्चमाध्यायस्य चतर्दश. सण्डः । अय होवाच जनम् । शार्फराक्ष्य क लमात्मानमुपास्से-इति । आकाशमेव भगवो राजन्-इति होवाच । एष वै बहुल आत्मा वैश्वा- नरो य त्वमात्मानमुपास्से । तस्मात् त्व बहुलोऽसि प्रजया च बनेन ४० च ॥ १ ॥ अत्स्यन्न पश्यसि प्रियम् । अन्यन्न पश्यति प्रियम्, भव- त्यस्य ब्रह्मवर्चस कुले, य एतमेवमात्मान वैश्वानरमुपास्ते । सदेहस्त्वेष आत्मनः--इति होवाच । सदेहस्ते व्यशीर्यद् यन्मा नागमिष्यः- ५ इति ॥ २ ॥ इति पञ्चमाध्यायस्य पञ्चदशः खण्ड. । अथ होवाच बुटिलमाश्वतराश्चिम् । वैयाघ्रपद्य क त्वमात्मान- मुपास्से-इति । अप एव भगवो राजन्-इति होवाच । एप वै ve रयिरात्मा वैश्वानरो य त्वमात्मानमुपास्से । तस्मात् त्व रयिमान् पुष्टि- Universal Soul thug But this [ 18 only ] the breath of the Soul, -thus indeed, [he eand Thy breath would have gone out, if [thou] hadst not come to me ' (2) (xv) Then, indeed, [he] said to Jana 'Sarkaraksya, whom dost thou meditate on (48) the Soul ?' 'Ether itself, revered king'-thug, indeed, said [he] This verily [ 18 ] the Universal Soul [ known as] Bahula re the plentiful] whom thou meditatest on [a] the Soul Therefore, thou art plentiful with off spring and wealth (1) [Thou] eatest food , seest [what is] pleasing. (He) ests food, sees ( what 18 ] plessiog , Brahmonic lustre ariges in his family, who meditates on this Universal But this (19 only) the body (szintehah) of the Soul' -thus, indeed, [he] said 'Thy body would have been shsttered, af (thou ) badst not come to me (2) (rvi) Then, indeed, The] sard to Budila Asvatarasel 'Vaiyaghrapadya, whom dost thou meditste on [as] the Soul ? 'Water itself, revered king'--thus, indeed, said [he] "This verils (1) the Universal Soul (known as] Ragı (1 a wealth), whom Soul thus ·115 (8) Chandogyopanişad V. xi-xviii मानसि ॥ १ ॥ अत्स्यन्नं पश्यसि प्रियम् । अत्यन्नं पश्यति प्रियम्, भवत्यस्य ब्रह्मवर्चसं कुले, य एतमेवमात्मानं वैश्वानरमुपास्ते । बस्ति- स्त्वेष आत्मनः-- --इति होवाच । बस्तिस्ते व्यभेत्स्यद् यन्मां नाग-५ मिष्यः इति ॥ २ ॥ इति पञ्चमाध्यायस्य षोडशः खण्डः । अथ होवाचोद्दालकमारुणिम् । गौतम कं त्वमात्मानमुपास्से-इति । पृथिवीमेव भगवो राजन्—इति होवाच । एष वै प्रतिष्ठात्मा ५५ वैश्वानरो यं त्वमात्मानमपास्से । तस्मात् त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च ॥ १ ॥ अस्यन्नं पश्यसि प्रियम् । अत्यन्नं पश्यति प्रियम्, भवत्यस्य ब्रह्मवर्चसं कुले, य एतमेवमात्मानं वैश्वानरमुपास्ते । ५७ पादौ त्वेतावात्मनः---इति होवाच । पादौ ते व्यम्लास्येतां यन्मां नागमिष्यः-इति। इति पञ्चमाध्यायस्य सप्तदशः खण्डः। thou meditatest on (ac) the Soul. Therefore, thou art wealthy [and] flourishing (1). [rhou] eatest food ; seest [what isJ pleasing: [He] eats food; sees [what is] pleasing : Brahmanic lustra arises in his family, who meditates on this Universal Soul thus, But this is only] the bladder of the Soul'-thus, indeed, [he] said. 'Thy bladder would have burst, it (thou] bedst not come to me' (2). (xvil) Then, indeed, [hc]said to uddalska Aruni: 'Gautarma whom dost thou meditate op [3.] the Soul ?' The earth itselt, revered king'--thus, indeed, said (be). 'This verily [is] 'the Universal Soul (known as] Pratisthā (i. e, suppor), whom thou meditstest on (»-] the soul. Therefore, thou art supported by offspring and cattle (1). (Thos) estest food; seest [wbat is! pleasing. [H.Jests food : sees [whatil pleasing ; Brshinanid ustre arises in his fanily, who meli stes on this Universal Soul tbus. But these (ure only) the feet of the Sout-thug, indeed, [be] said. "Thy feet would have withered away, it [thou] hadst not come to me.'

·116 Srauta Reader ६. तान् होवाच । एते वै खलु यूय पृथगिवेममात्मान वैश्वानर विद्वा- सोऽन्नमस्थ । यस्त्वेतमेव प्रादेशमात्रमभिविमानमात्मान वेश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति ॥ १॥ तस्य ह वा एतस्या- ६. त्मनो वैश्वानरस्य मूर्धेव सुतेजा , चक्षुर्विश्वरूप , प्राण पृथग्वा, आत्मा सदेहो बहुल , बस्तिरेव रयि , पथिव्येव पादौ, उर एव वेदि , लोमानि बहिं , हृदय गार्हपत्य , मनोऽन्वाहार्यपचन , आस्यमाहवनीय ॥२॥ इति पञ्चमाध्यायस्य अष्टादश खण्ड । - No 8 B Chandogyopanisad VIII vil-xul य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपास सत्यकाम सत्यसकल्प -सोऽन्वेष्टव्य स विजिज्ञासित य । स सर्वांश्च 3 लोकानाप्नोति सर्वांश्च कामान् यस्तमात्मानमनुविद्य विजानाति- (IV) To them (all}, indeed, [he] said 'Verily, indeed you here eat food knowing this Universal Soul as though separate But he, wno meditates on this Universal Soul {as being] of the measure of the span, thus, [and as being] Identical with himself (abhrumāna), eats food in all worlds in all beings in all souls (1) Verily, of that Universal Soul here the head itself (13) Sutejas (1. e heaven] the eye Visvarupa [1 e the sun), the breath Prthagvartman (ie the wind] the body Bahula li e ether). the bladder itself Rayı (1 e water] the feet the earth itself, the chest indeed (eva) the sacrificial altar, the hairs the sacrificial grass, the heart the Gärhapatya fire, the mind the Anvabarya pacans fire, the mouth the Ahavaniya fire (2) No 8B (vu) 'The Soul, which is fres from evil, ageless deathless. Hungerless, thirstless whose desire is real, whose thought Is real-He should be searched out Him one should desire to know Ho obtains all worlds and all desires who, having ·६ (8 B) Chandogyopanışad VIII. vii-xii 11 इति ह प्रजापतिरुवाच ॥ १ ॥ तद्योभये देवासुरा अनुबुबुधिरे । ते होचुः । हन्त तमात्मानमन्विच्छामो यमात्मानमन्विष्य सर्वांश्च लोकाना- मोति सर्वांच कामान्-इति । इन्द्रो हैव देवानामभिप्रवबाज विरोचनोऽ सुराणाम् । तौ हाविसंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः ॥ २ ॥ तौ ह द्वात्रिंशतं वर्षाणि ब्रह्मचर्यमूपतुः । तौ ह प्रजापति- रुवाच-किमिच्छन्ताववास्तम्-इति । तौ होचतुः । य आत्मापहतपाप्मा । विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्प:- सोऽन्वेष्टव्यः स विजिज्ञासितव्यः । स सर्वांश्च लोकानाप्नोति सश्चि कामान् यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते । १२ तमिच्छन्ताववास्तम्-इति ॥ ३ ॥ तौ ह प्रजापतिरुवाच । य एपोऽ- क्षिणि पुरुषो दृश्यत एष आत्मा-इति होवाच । एतदमृतमभयमेतद् ब्रह्म- इति । अथ योऽयं भगवोऽप्सु परियायते यश्चायमादर्शे कतम एष-१५ found out (anuvidya) that Soul, knows (laim]'-thus, indeed, Prajapati said (1). That [speech of Prajapatil both the gods and tho demons, indeed, understood. They, indeed, said : 'Oh (hanta), let us gesrchout that soul. after having found out which Soul(one) obtains all worlds and all desires.' Then, indeed, Indra from the gods went forth (and] Virocana from the demons. They, indeed, without even communicating with each other, fuel in hand, csme into the presenca of Prajapati (2). They, indeed, for thirty-two years,lived [ the life of] celibacy las pupils]. To them, indeed, Prajapsti said : 'Desiring what have you lived 7" They, indeed, said: "'The Soul which is free from evil, ageless, deathless, hungerless, thirstless, whose desire is real, whose thought is real,- He should be searched out, Him one should desire to knor. He obtains all worlds and all desires, who having found out that Soul, knows [Him]"-thus, (people) know the speech of your reference (to be). Desiring Him (wel have lived (hero)' (3). To them, indeed, Prajipsti said: "This Person, who is seen in the eye-this (is) the Soul'--thas, Indeed, (bel said 'This [is] the immortal, the fearless, this lis Brahman'. 'But (atha) this fone], rsvered Sir, who in observed ·118 Śrauta Reader इति । एष उ एवैषु सर्वेष्वन्तेषु परिख्यायते-इति होवाच ॥ ४ ॥ इत्यष्टमाध्यायस्य सप्तम. खण्डः। १८ उदशराव आत्मानमवेश्य यदात्मनो विजानीथस्तन्ने प्रब्रूतम्- इति । तो होदशरावेऽवेक्षाचक्राते । तौ ह प्रजापतिरुवाच-कि पश्यथ-इति । तो होचतुः । सर्वभेवेदमावा भगव आत्मान पश्याव आ लोमभ्य आ नखेभ्य प्रतिरूपम् इति ॥ १ ॥ तो ह प्रजापति- २१ रुवाच । साध्वलकृतौ सुवसना परिष्कृतौ भूत्वोदशरावेऽवेक्षेथाम्--इति । तो ह साध्वलकृतौ सुवसनौ परिष्कृतो भूत्वोदशरावेऽवेक्षाचक्राते । ती ह प्रजापतिरुवाच--कि पश्यथ--इति ॥ २ ॥ तौ होनतुः । यथै- २r वेदमावा भगव सावलकृतौ सुवसनौ परिष्कृतौ स्व., एवमेवेमौ भगव साध्वलकृती सुवसनौ परिष्कृतौ---इति । एष आत्मा- इति होवाच । एतदमृतमभयमेतद् ब्रह्म-इति । तो ह शान्तह्दयौ प्रवव्रजतु. ॥ ३॥ । They, indeed, in water and this (one) who [is observed) in a mirror, which fone is) this'? 'This same one, indeed, is observed in all these regions (antah)'—thus, indeed, (he) seid (4) (vii) Having seen yourself in a pan of water, what you do not understand of the Soul, tell that to me looked in a pan of water To them, indeed, Prajapatı sald 'What do you see? They, indeed, said 'Wesee just all this, revered Sır, & Soul corresponding (gralırūpa) (aven] to the hair d] to the nails (1)' To them, indeed, Prajāpati said 'Becom. ing well adorned, well dressed [and] decorated, look in a pan of water: They, Indeed, becoming well-adorned, well dressed [and] decorated, looked in a pen of water To them, indeed, Prajapati said 'What do you seat' (?) They, indeed, said "Exactly as here, revered Sir, we are well adorned, well-dressed [and] decorated, even to these, revered Sir, aro well-adorned, well dressed (and) decorated' -"This [15the Soul--thus, indeed, said [hel "This is the immortal, the fearleeg, this [IsJ Brahman - They, indeed, with a tranquil mind wont forth (3) Looking ·119 (8B) Chūndogyopani sad VIII. vii-xii तौ हान्वीक्ष्य प्रजापतिरुवाच । अनुपलभ्यात्मानमननुविद्य बजतः । २५ यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते पराभविष्यन्ति----इति। स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम । तेभ्यो हैतामुपनिपदं पोवाच । आत्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं , परिचरन्नुभो लोकाववाप्नोतीमं चामुं च---इति ॥ ४ ॥ तस्मादप्योहा- ददानमश्रद्दधानमयजमानमाहुः--आसुरो बत-इति । असुराणां ह्येषोपनिषद् । प्रेतस्य शरीरं भिक्षया वसनेनालंकारणति संस्कुर्वन्त्येतेन 37 ह्यमुं लोकं जेभ्यन्तो मन्यन्ते ॥ ५॥ इत्यष्टमाध्यायस्याष्टमः खण्डः। अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श । यथैव खल्वयमरिमशरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत १६ एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णः। अस्यैव after them Prajāpati, indeed, said: 'Without having obtained the Soul, without having found (Hia) out, (they] are going. Whoever shall have this secret doctrine (upanişza!), whether gods or demons, they shall perish ---That Virocans, indeed, with a tranquil mind went to the demons. To them, indeed, [be) proclaimed this secret doctrine : ‘The soul itself is bere to be adored, the soul is to be served : adoring here the Soul itself, serving the soul, (one) obtains both the worlds, this and that. (1)– Therefore, even now here (thes} s15 [of] him who does not give (aline], who has no faith, who do-s not perform sacrifices: 'O, (he is de mooiac'. For, this [iv] the secret doctrine of the demons. (They) thus adorn the body of a decensed one with what has been obtained byi begging, with dress, with ornament. For, by this [thes) consider (she n-elres as] winning the sonder world 15). (ix) Then, indeed, Indra, even before reaching the gods, sy this dangər:“Just as, indeed, this (soul i. e. the image in the water} becomes well-sdorned when this body is well-adorned, mell-dreased when this body is) well-dressed, decorated when (this body is] decorated, eren so this becomes blind when this bods is] blind, lame (erūma) when [this body is) lade, maimed ·120 Srauta Reader शरीरस्य नाशमन्वेष नश्यति॥१॥ नाहमत्र भोग्य पश्यामीति स समित्सा- १६ णि: पुनरेयाय । त ह प्रजापतिरुवाच । मघवन् यच्छान्तहृदयः प्रावाजीः सार्धं विरोचनेन किमिच्छन् पुनरागमः-इति। स होवाच । यथैव खल्वय भगवोऽस्मिञ्शरीरे सावलकृते साध्वलकृतो भवति सुवसने सुवसन, २ परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्वेऽन्धो भवति सामे सामः परिवृणे परिवृषणः । अस्यैव शरीरस्य नाशमन्वेष नश्यति । नाहमत्र भोग्य पश्यामीति ॥ २ ॥ एवमेवैष मघवन्---इति होवाच । एत त्वेव ते १५ भूयोऽनुव्याख्यास्यामि । वसापराणि द्वात्रिशत वर्षाणि--इति । स हापराणि द्वात्रिशत वर्षाण्युवास । तस्मै होवाच ॥ ३ ॥ इत्यष्टमाध्यायस्थ नवमः खण्डः। य एष स्वप्ने महीयमानश्वरत्येष आत्मा-इति होवाच । एतद- मृतमभयमेतद् ब्रह्म-इति । स ह शान्तहृदय. प्रववाज । स हा- r८ when [this body 1s] maimed This perisbes (immediately) after the perishing of this very body (l) I do not see [anything! enjoyable here' So, fuel in hand, he came back again To him, indeed, Prajapati said 'Maghavat, since with a tranquil mind (thou] didst go forth along with Virocana, desiring what hast [thou) come back again?'--He, indeed, said Just as, indeed, this (soul), revered Sır, becomes well-adorned when this body is well adorned, well-dressed when this body is) well dressed, decorated when [this body r] decorated, even so this becomes blind when this body is) blind, lame when this body 19) lame, maimed when [this body 1s] malmed This parisbes (immedia tely] after the perishing of this very body. I do not see (anythingl enjoyable here (2) 'Exactly so [is] this lsoull, Maghavat'-thus, indeed, said [he] 'But [I] shall again explala to thee this very [soul] Live [with me] another tbirty.tro years'-He, Indeed, lived another thirty two years To bird, indeed. (Prajipati) fald (3) 'Vbo here moves about happy in a dream--blo (io) the Soul'-thus, indeed, ssld (be) 'This (14) the immortal, tho fearless, this [is] Brabman' -Ieli e Indra), indeed, with a ·- (B) Chandogyoparisad VIII. vii-rii ia प्राप्यैव देवानेतद् भयं ददर्श । तद्यद्यपीदं शरीरमन्धं भवत्यनन्धः स भवति यदि साममस्रामो नैवैषोऽस्य दोपण दुष्यति ॥ १ ॥ न वधे- नास्य हन्यते नास्य साम्येण स्रामः । नन्ति त्वेवेनम्, विच्छादयन्तीव, ५१ अप्रियवेत्तेव भवति, अपि रोदितीव । नाहमत्र भोग्यं पश्यामि- इति ॥ २॥ स समित्पाणिः पुनरेयाय । तं ह प्रजापतिरुवाच । मघवन् यच्छान्तहृदयः प्राबाजीः किमिच्छन् पुनरागमः-इति । स ५ होवाच । तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवेपोऽस्य दोषेण दुप्यति ॥ ३॥ न वधेनास्य हन्यते नास्य साम्येण सामः । प्रन्ति त्वैवैनम्, विच्छादयन्तीव, अप्रियवेत्तेव ५७ भवति, अपि रोदितीव । नाहमत्र भोग्यं पश्यामि--इति । एवमेवैप मघवन्-इति होवाच । एतं त्वेव ते भूयोऽनुव्याख्यास्यामि । वसाप- , tranquil mind went forth. He, indeed, even before reaching the gods, saw this danger :'Thus even though this body is blind, be [i. e. the soul in a dream] does not become blind, if (this body is) lame [be docs) not [becomel lema; not, indeed, does this (goul] suffer defeot through a defect of this [body]. (1)[He] is not Blain by the slaughter of this [body];[he is) not lame through the lameness of this [body]. However, [they] kill him as it were (ern): (they) unclothe [him) as it were :[be) becomes the koower of (what is) unpleasant as it were: (he) even weeps as it were. I do not see [anything] enjoyable here. (2). So, fuel in hand he ceme back again. To bim, indeed, Prajapati said : 'Magharat, since with a tranquil mind (thouļ didst go forth, desiring what hast [thou] come back agsin?'-He, indeed, said : 'Thus eren though this bods is blind, he does not become blind, if (this body is) lame, (he does) not (become) lame; not indeed does this soul] suffer defect through a defect of this [body](3). (Ho) is not plain by the slaughter of this [body]:[to is) not lame through the lateness of this (body). However, thes) kill him as it wera; Ithey] unclothe fhlml as it were: the] becomes the knower of (what is) unpleasant as it were; (be) eren weeps as it were. I do not bee (anythingl enjoyablo bere.' 'Exactly so [is] tils (scull. 16 ·122 Srauta Reader ६० राणि द्वात्रिशत वर्षाणि -इति । स हापराणि द्वात्रिशत वर्षाण्युवास । तस्मै होवाच ॥ ४॥ इत्यष्टमाध्यायस्य दशमः खण्ड । तयनैतत् सुप्त समस्तः सप्रसन्नः स्वप्न न विजानात्येष आत्मा- ६३ इति होवाच । एतदमृतमभयमेतद् ब्रह्म इति । स ह शान्तहृदय प्रवव्राज । स हापाप्यैव देवानेतद् भय ददर्श । नाह खल्वयमेव सपत्यात्मान जानात्ययमहमस्मीति नो एवेमानि भूतानि । विनाशमे- ६६ वापीतो भवति । नाहमा भोग्य पश्यामि-इति ॥ १ ॥ स समित्पाणि पुनरेयाय । त ह प्रजापतिरुवाच । मघवन् यच्छान्तहृदय प्रावाजी. किमिच्छन् पुनरागमः--इति । स होवाच । नाह खल्वय भगव एव ६९ सपत्यात्मान जानात्ययमहमस्मीति नो एवेमानि भूतानि । विनाश- मेवापीतो भवति । नाहमत्र भोग्य पश्यामि- इति ॥ २ ॥ एवमेवैष Maghavat'-thus, indeed, said fhe] 'But [I] shall again explain to thee this very [Soul] Live [with me] another thirty two years'--He, indeed, lived another thirty-two years To him, indeed, [Prajapatı) said (4) (xi) 'Now, when [one] here [is] asleep, composed, serong, (and) knows no dream--this (1s] the Soul thus, indeed [he] sand 'This [us] the immortal, the fesrless, this fis] Brahman'-- He li e Indra) indeed, with a tranquil mind went forth He, Indeed, even, before reaching the gods, Baw this danger "Verily (aha), indeed, this [soul in deep sleep] does not now know him self thus 'I am he', nor, Indeed, these things (bhiitam) [He] ber comes as though (eva) gone to destruction I do not see anything enjoyable here(1), Fuel in hand he came back again indeed, Prajapati said Maghavat, since with a tranquil mind [thou] didst go forth desiring what hast thou come again ? '-He Indeed said "Verily, indeed, this (soul in deep sleep) rovered Sir, does not now know himself thus "I am he' nor, Indeed. these tbings (Ho] becomes as though gone to destruction ! do not see (anything) enjoyable here (2)' Exactly go (is) this poul, Maghavat'-thus, Indeed, said the] 'But [] shall again To him ·123 (8B) Chandogyopanigad VIII. vii-xil मघवन्-इति होवाच । एतं त्वेव ते भूयोऽनुव्याख्यास्यामि । नो एवा- न्यत्रैतस्मात् । वसापराणि पञ्च वर्षाणि-इति । स हापराणि पञ्च वर्षा-१ ण्युवास । तान्येकशतं संपेदुः । एतत् तयदाहुरेकशतं ह वै वर्षाणि मघवान् पजापती ब्रह्मचर्यमुवास । तस्मै होवाच ॥ ३ ॥ इत्यष्टमाध्यायस्यैकादशः खण्डः । मघवन् मयं वा इदं शरीरम् । आत्तं मृत्युना। तदस्यामृतस्याश- ७५ रीरस्थात्मनोऽधिष्ठानम् । आत्तो नै सशरीरः प्रियाणियाभ्याम् । न व सशरीरस्य सतः पियाप्रिययोरपहतिरस्ति । अशरीरं वाव सन्तं न पियापिये स्पृशतः ॥ १ ॥ अशरीरो वायुः । विद्युत् स्तनयित्नु- रशरीराण्येतानि । तद्यथैतान्यमुप्मादाकाशात् समुत्याय परं ज्योतिरुप- संपद्य स्वेन रूपेणाभिनिप्पयन्ते ॥ २॥ एवमेवैष संघसादोऽस्माच्छ- रीरात् समुत्थाय परं ज्योतिरुपसंपय स्वेन रूपेणाभिनिप्पयते । स ., उत्तम पुरुषः । स तत्र पर्येति जक्षन् क्रीडन् रममाणः स्त्रीभिर्वा या- . explain to thee this very [Soul]. Nothing, indeed, [exists] anywhere than this. Live another firo years.'--Ho, indeed, lived another five years. Those became one and hundred. This lis] that which [they] say : 'Verily, indeed, one and hundred years Maghavat lived (the life of] celibacy [Bs a pupil) with Prajapati, To him [i.e. Indra], indeed, [Prajapati] said :(3). (xii) 'Maghayat, mortal, verils. [is] this body. (It is) captured by death. It [is] the abode of this immortal, bodiless Soul. Possessed of a body (this Soul is), verily, captured by pleagure and pain. Verily, there is no escape (apahalih) from pleasure and pain for one while he is possessed of a body. Indeed, pleasure and pain do not touch one while he is bodiless(1). Bodiless (is) wind. Cloud, lightning, thunder-bodiless (ore) these. Thus as these, rising from yonder ether [and] approaching the highest lustre, are revealed in their own form, (2) even so this serens one (samprasadah), rising from this body land] sp. proaching the highest lustre, is revealed in his own form. then is] the suprems person. He there wanders about, laugh- He ·124 Srauta Reader नैर्वा ज्ञातिभिर्वा नोपजनं स्मरन्निदं शरीरम् । स यथा प्रयोग्य आच- " रणे युक्त एवमेवायमस्मिन्छरीरे प्राणो युक्तः ॥ ३ ॥ अथ यत्रैतदा- काशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषः । दर्शनाय चक्षुः । अथ यो वेदेदं जिघ्राणीति स आत्मा । गन्धाय प्राणम् । अथ ८७ यो वेदेमभिव्याहराणीति स आत्मा । अभिव्याहाराय वाक । अथ यो वेदेदं शृणवानीति स आत्मा । श्रवणाय श्रोत्रम् ॥ ४ ॥ अथ यो वेदेदं मन्वानीति स आत्मा । मनोऽस्य दैवं चक्षुः । स वा एष एतेन दैवेन चक्षुषा मनसैतान् कामान् पश्यन् रमते ॥ ५॥ य एते ब्रह्मलोके तं वा एतं देवा आत्मानमुपासते । तस्मात्तेषां सर्वं च लोका आत्ताः सर्वे च कामाः । स सर्वांश्च लोकानाप्नोति सर्वांश्च कामान् यस्तमात्मानमनुविद्य विजानाति–इति ह प्रजापतिरुवाच प्रजापतिरुवाच ॥६॥ ९० ९३ इत्यष्टमाध्यायस्य द्वादशः खण्डः। ing (jaksan), playing, sporting either with women or with carriages or with relatives, not remembering this body, (which is only] an appendage (upajanah). As that horse (prayogyah) is yoked to a carriage (ācaranah), even so this spirit is yoked to this body (3). Now where the eye is directed towards this ether, that is the person of the eye. The eye (is) for seeing. Now [be] who knows 'Let (me] smell this', that (is) the Soul. The noso [is] for smelling. Now [bel who knows 'Let [me] speak this', that (18) the Soul. The tongue [is] for speaking. Now [he] who knows 'Let [me] hear this', that is the soul. The ear [is] for hearing (4). Now (he) who knows 'Let (me] think this, that (is) .tte Soul. The mind [is] his divine eye. Verily, be here, seeing these desires with this divine eye, the mind, sports (5). Verily, these gods, wholare] in the world of Brahman, meditate upon that Soul here. Therefore, by them are captured all worlds and all desires, Io obtains all worlds and all degree, who, having found out that Soul, knows (llim) '--thus, indoed, Projt. pati spid, Projipati said.

·125 ( 9 ) Mundakopanişad L ii No.9 Muğdakopanişad I. ii तदेतत् सत्यम् मन्त्रेषु कणि कवयो यान्यपश्यंस्तानि त्रेतायां बहुधा संततानि । तान्यांचरथ नियतं सत्यकामा एष वः पन्था सुकृतस्य लोके ॥ १ ॥ यदा लेलायते ह्यर्चिः समिद्धे हव्यवाहने । तदाज्यभागावन्तरेणाहुतीः प्रतिपादयेत् ॥ २ ॥ यस्याग्निहोत्रमदर्शमपौर्णमासमचातुर्मास्यमनारयणमतिथिवर्जितं च । अहुतमवैश्वदेवमविधिना हुतमासप्तमांस्तस्य लोकान् हिनस्ति ॥ ३॥ काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा । स्फुलिङ्गिनी विश्वरुची च देवी लेलायमाना इति सप्त जिव्हाः ॥ ४ ॥ No.9 . This then lis] the truth: (1) Tbose works, which the wise mon (karyk ) saw in the hymns (of the Veda), have been inanifoldly spread forth in the triad. Practise them invariably, [O] lovers of truth; this is your path to the world of good deed. (2) When, indeed, the famo flickers, the oblation-carrier [i. e. the sacred fire) having beon kindled, then (one) should cffer libations in the middle of the two portions of ghee. (3) [He whose Agnihotra sacrifice is not followed by. the now moon sacrifice, a ot by the full moon sacrifice, not by: the four-months' sacrifice, not by the harvest sacrifice, and is not attended by guests, is not offered at all, is offered without the Vaišvadera ceremony. (or) is offered not according to the (prcper] procedure-[that] destroys his worlds up to (and in. cluding the seventh. (1) The black and the terrible and the swift-ss-mind, the very red and (thst] which lis very smoky-coloured, the sparkling the all-glearning, the shiping--these ſare) the seven Nickering tongues (of fire).

·126 Srauta Reader एतेषु यश्चरते भ्राजमानेषु यथाकाल चाहुतयो ह्यादायन् । तं नयन्त्येताः सूर्यस्य रश्मयो यत्र देवाना पतिरेकोऽधिवासः ॥ ५॥ एह्येहीति तमाहुतय. सुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति । प्रिया वाचमभिवदन्त्योऽर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥ ६॥ प्लवा ह्येते अदृढा यज्ञरूपा अष्टादशोक्तमवर येषु कर्म । एतच्छ्रेयो येऽभिनन्दन्ति मूढा जरामृत्य ते पुनरेवापि यन्ति ॥ ७ ॥ अविद्यायामन्तरे वर्तमाना स्वय धीराः पण्टितमन्यमानाः । जन्यमाना परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ८॥ अविद्याया बहुधा वर्तमाना वय कृतार्था इत्यभिमन्यन्ति बालाः । यत् कर्मिणो न प्रवेदयन्ति रागात्तेनातुरा. क्षीणलोकाश्च्यवन्ते ॥ ९ ॥ (5) Who offers Isacrifice] in these shining [fismes]-him these oblations, taking, indeed (hu), (the sacrificer) too (ca) at the proper time (i e offered by the sacrificer at the proper time), lead (as) the sun's rays to where the lord of gods dwells supreme (ela) (6) Saying (it) to him 'Come, come,' the oblations of er. cellent lustre carry the sacrificer with the rays of the sun, addressing [hum] pleasant speech, praising [him and saving to him] "This [is] your holy Brahma-world, [the result of your] good work.' (7) Unsafe, indeed, are these boats that take the form of sacrifices, the eighteen, in which is expresse: the lower work The fools, who approve this (as) the highest good-they even again go to old age and death (8) Abiding in the midst of nescience, the sell-wise, think. ing themselves learned, hard smitten, go round deluded, liko the blind led by tone who is blind himself (9) Manifoldly lising in aescience, the foolish (balah) proudly (abhi ) think, 'We have achieved our purpose' Since the devotees of action do not understand (the truth) through passion, therefore, when (their) worlds are erbausted, (theg] fall down wretched ·(9) fundakopanisad I. ii. 17 इष्टापूर्त मन्यमाना वरिष्ठं नान्यच्छ्रेयो वेदयन्ते प्रमूढाः । नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमं लोकं हीनतरं वा विशन्ति ॥ १० ॥ तप:श्रद्धे ये ह्युपवसन्त्यरण्ये शान्ता विद्वांसो भैक्षचयाँ चरन्तः । सूर्यद्वारेण ते विरजाः प्रयान्ति यत्रामृतः स पुरुपो ह्यव्ययात्मा ॥ ११ ॥ परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायानास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्याणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥१२॥ तस्मै स विद्वानुपसन्नाय सम्यक्प्रशान्तचित्ताय शमान्विताय । येनाक्षरं पुरुषं वेद सत्यं पोवाच तां तत्त्वतो ब्रह्मविद्याम् ॥ १३॥ इति प्रथममुण्डके द्वितीयः खण्डः । (10) Thinking sacrifice and other meritorious work [as] the best, no other higher{things they] know, [being] deluded. Having cnjoyed (the fruit of their pious deeds) on the top of the heaven, lgained by their] good work, they enter this world oralower. (11) For, (those) who practise penance and faith in tho forest, peaceful, learned, leading the life of beggars--they [being] free from passion, go through the door of the sun to where lis) that immortal person, the Imperishable Soul, indeed. (12) Having examined the worlds that aro built up by work & Brahmana should attain indifference. That which was not made is not (obtained] by that which is done. For the pur. pose of the knowledge of that he should, fuel in hand, go near & preceptor, indeed, who is learned in the Veda [and is established in Brahman. (13) To bim who has approached properly, whose mind is tranquil, who is endowed with peace, the learned [preceptory should declare that knowledge of Brahmso in its truth where. by fane) kaow the imporishable Person, the True.

·128 Srauta Reader No. 9 A Mundakopantsad III 1 द्वा सुपर्णा सयुजा सखाया समान वृक्ष परिषस्वजाते । तयोरन्यः पिप्पल स्वावृत्ति अनश्नन्नन्योऽभिचाकशीति ॥ १॥ समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्ट यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोक ॥२॥ यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीश पुरुष ब्रह्मयोनिम् । तदा विद्वान् पुण्यपापे विधूय निरञ्जन. परम साम्यमुपैति ॥ ३ ॥ पाणो ह्येष य. सर्वभूतैविभाति विजानन् विद्वान् भवते नातिवादी । आत्मक्रीड आत्मरति क्रियावानेष ब्रह्मविदा वरिष्ठ ॥ ४ ।। सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् । अन्नःशरीरे ज्योतिर्मयो हि शुभ्रो य पश्यन्ति यतय क्षीणदोषाः ॥ ५॥ No 9A (1) Two birds, insepararable friends cling to the same tree of those (two) the one eats sweet fruit, the other looks on without eating (2) On the same tree a person completely (nt) Immersed grieves for [his] impotence deluded When [he] sees the other, the lord, pleased (and also) his greatness, then he becomes free from BOTTOW (3) When a seer sees the golden coloured Maker, Lord, Person, Brahman, the source, then [being] knower, shaking off merit and Bin, (and thus becoming] Bbbinless, [ho] attaing supremo similarity (4) This (ra) indeed, the Breath that shines with (t e in] all beings He who understands (this) becomes a knower (He) talhs not of other things Sporting in himself, finding delight In himself, performing the actions--thie [one is) tho best of the Brahma-knowers, (5) Bs truthfulness, indeed, (is) tuis soul obtainable, by penance, by right knowledge, by celibacy nlwys (observed! Within the body. conststing of light indeed, puro [is he] whorm ascetics, whose imperfections are exhausted bobold ·129 (A) fundakoparisad IIL i सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः । येनाक्रमन्त्यूपयो ह्याप्तकामा यत्र तत् सत्यस्य परमं निधानम् ॥ ६ ॥ बृहन्च तद्दिव्यमचिन्त्यरूपं सूक्ष्माञ्च तत् सूक्ष्मतरं विभाति । दूरात् सुदूरे तदिहान्तिके च पश्यत्स्विदेव निहितं गुहायाम् ॥ ७ ॥ न चक्षुपा गृह्यते नापि वाचा नान्यैवैस्तपसा कर्मणा वा । :: ज्ञानप्रसादेन विशुद्धसत्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ।। ८ ॥ एपोऽणुरात्मा चेतसा वेदितव्यो यस्मिन् पाणः पञ्चधा संविवेश । पाणैश्चित्तं सर्वमोतं प्रजानां यस्मिन् विशद्धे विभवत्येष आत्मा ॥ ९॥ यं यं लोकं मनसा संविभाति विशुद्धसत्त्वः कामयते यांश्च कामान् । तं तं लोकं जयते तांश्च कामांस्तस्मादात्मज्ञं ह्ययेतिकामः ॥ १० ॥ इति तृतीयमुण्डके प्रथमः खण्डः । . . (6) Truth alone conquers, not falsebood. By truth is laid out the path leading to gods, along which, indeed, the Beers whose desires are satisfied, proceed to where (is) that highest repository of truth. (7) And it (is) vast, divide, of unthinkable form. It shines moro subtle than the subtle. It [is] far beyond what is far, and bere at hand, placed just here in the cave (of the heart) in those who see [It]. (8) Not by the eye is [He] graspen. not even by speech, not by any other senso-organa (devah), by penance or work, [When] one's nature is purified by the eeronity of knowledge then, however, (one) sees, [while] contemplating, Him who is without parts. (9) This subtle soul is to be known by knowledge there] where the life-breath has ontered five-fold. The whole of people's mind is interwoven with life-breaths, in which (mind), (when) purified, this soul shineg. (10) Whatever world a man of purified naturo entertaing in his mind and whatever desires (be) desires, that world exact 13 The] wins and those desires. Therefore, one who is desirous of prospority, should, indeed, adore (the man) who knows the Soul 17 ·130 Srauta Reader 1 No.10 Aitareyopenised I-III हरिः ॐ । वाड् मे मनसि प्रतिष्टिता । मनो मे वाचि प्रतिष्ठितम् आविरावीर्म एधि । वेदस्य म आणी स्थः । श्रुतं मे मा प्रहासीः । अनेनाधीतेनाहोरात्रान्सन्दधामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वकारम् । अवतु वक्तारम् । ॐ शान्तिः शान्तिः शान्तिः । ॐ आत्मा वा इदमेक एवाय आसीत् । नान्यत् किचन मिषत् । स ईक्षत । लोकानु सृजा इति ॥ १ ॥ स इमॉल्लोकानसृजत । अम्भो मरीचीर्मरमापः । अदोऽम्मः परेण ५ दिवम्, द्यौः प्रतिष्ठा, अन्तरिक्ष मरीचयः, पृथिवी मरः, या अधस्तात् ता आपः ॥ २॥ My No 10 Hari On My speech [as] established in the mind mind (is) established in the speech. (OJ self-luminous soul (7trs, bo (thou) revealed to me (0 mind and speech ) bo (sou) tho pins of the car of] my Veda May not my learnios forsado me (1) joln days and nights with this [m] learning [I] shall rror claim the real [1] Bball proclaim the true May it protect me May it protect the teacher May (it) protect mo. May (1) protect the teachor Oal Peacol Peacel Peacell I (1) Om Verils this ſunirerse) in tho boginning was Soul, ono onls (Thero wae nothing clse blinking whatorer, 110 thought."Lot me now create worlds' (:) Jo crested tieso wouldt, water, light rase, death, tbo water. Yon (is) the water, aboro t'le hesten, the hearen (1 Ita)support: the light-rass (sre} tho atmosphere; death, the eartb; (those that ste underneath (sre) the waters ·131 १३ १५ (10) Aitareyopanisad I-III स ईक्षत । इमे नु लोकाः, लोकपालानु सृजा इति । सोऽद्य एव पुरुष समुद्धृत्यामूर्च्छयत् ।। ३ ।। तमभ्यतपत् । तस्याभितप्तस्य मुखं निरभिद्यत यथाण्डम् । मुखा- द्वाग् वाचोऽग्निः । नासिके निरभिद्येतां नासिकाभ्यां प्राणः प्राणाद्वायुः । अक्षिणी निरभिद्येतामक्षीभ्यां चक्षुश्रक्षुष आदित्यः । कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं श्रोत्रादिशः । लङ् निरभिद्यत त्वचो लोमानि लोमभ्य ओषधिवनस्पतयः । हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमाः । नाभिनिरभिद्यत नाभ्या अपानोऽपानान्मृत्युः । शिनं निरभिद्यत १८ शिभाद्रेतो रेतस आपः ॥ ४ ॥ इत्यैतरेयोपनिषयात्मषट्के प्रथमः खण्डः । ता एता देवताः सृटा अस्मिन् महत्यर्णवे पापतन् । तमशनापिपा- Dow (3) lie thought: 'Here now are the worlds. Let me create world-guardians. He, right (ena) from tbe water, drowforth and formed a man, (६) Upon him [he] brooded. When he had been brooded upon, & mouth burst forth like an egg. From the mouth, speech; from speech Fire.--Nostrils burst forth; froin tbe nostrils, breath; from breath Wind-Eyes burst forth: from the eyes, eight: from sight, the Sun.--Ears burst forth; from tho ears, hearing : from hearing, the quarters.-Skin burst forth; from the skin, hairs [i.e. the sense of touehl; from the bairs, plants and tress.--The heart burst forth; from the heart, mind; from miad, tho Moon... The navel burst forth; from the navel, the down-breathing of outbreath (i. e. organ of digestion); from the down-breathing doath.-The generative organ burst out; from the generative organ, semen%3; from Bemen, waters. II (1) These divinities here (namely, Agni and others, that were thus] created, fell into this great ocean. (Ha i. e, the Soulj besieged bim (1 e. the msn} with hunger and thirst. Those ·132 Graula Reader २१ साभ्यामन्ववार्जत् । ता एनमब्रुवन् । आयतन नः प्रजानीहि यस्मिन प्रतिष्ठिता अन्नमदामेति ॥ १ ॥ ताभ्यो गामानयत् । ता अब्रुवन् । न वै नोऽयमलमिति । ताभ्योऽश्वमानयत् । ता अब्रुवन् । न वै नोऽयमलमिति ॥ २ ॥ ताभ्यः पुरुषमानयत् । ता अब्रुवन् । सुकृतं बतेति । पुरुषो वाव सुकृतम् । ता अब्रवीत् । यथायतन प्रविशतेति ॥ ३ ॥ अग्निर्वाग् भूत्वा मुखं पाविशत् । वायु. प्राणो भूत्वा नासिके प्राविशत् । आदित्यश्चक्षुर्भूवाक्षिणी पाविशत् । दिशः श्रोत्र भूत्वा कर्णौ प्राविशन् । ओषधिवनस्पतयो लोमानि भूत्वा त्वच प्राविशन् । ३० चन्द्रमा मनो भूत्वा हृदय प्राविशत् । मृत्युरपानो भूत्वा नाभि प्रावि- शत् । आपो रेतो भूत्वा शिश्नं प्राविशन् ॥ ४ ॥ [divinithes, tormented by hunger and thirst] said to this (Soul] 'Allow us or find out for us an sbode, wherein, being established, [we] may eat food' (2) To them![be] led a bull They said, 'Verily, this (ts} not sufficient for us-To them [he] led a horse 'Verily, this (ie) not sufficient for us' They said (3) To them (be} led a man They said 'Oh! Tell done Verily, a map (18) a thing well done -To them (he) said 'Enter into (your) respective bbodes.' (4) Fire, becoming speech, entered the mouth. Wind, becoming breath, entered the nostrils The sun, bocoming sight, entered the eyes Quarters, becoming hearing, entered the eare Plants and trees becoming hairs, entered the skin. The inoon, becoming mind, entered the heart Desth, becomfug tbe dowr breathing, entered the gavel Waters, becoming semen, entered tbo generative organ ·193 (10) Aitareyopanaşad I-III तमशनापिपासे अब्रूताम् । आवाभ्यामभिप्रजानीहीति । ते अत्र- वीत् । एतास्येव यां देवतास्वाभजामि । एतासु भागिन्यौ करोमीति । 33 तस्मायस्यै कस्यै च देवतायै हविर्गृह्यते भागिन्यावेवास्यामशनापिपासे भवतः ॥५॥ इत्यैतरेयोपनिषद्यात्मषट्के द्वितीयः खण्डः । स ईक्षत । इमे नु लोकाश्च लोकपालाश्च । अन्नमेभ्यः सृजा ३६ इति ॥१॥ सोऽपोऽभ्यतपत् । ताभ्योऽमितताभ्यो मूर्तिरजायत । या वै सा मूर्तिरजायतानं वै तत् ॥ २ ॥ तदेनत् सृष्टं पराङत्यजिघांसत् । तद् वाचाजिघृक्षत् । तन्नाशक्नोद् पाचा यहीतुम् । स यद्वैनद् वाचायहैप्यदभिव्याहृत्य हैवानमत्रप्स्यत् (5) To him li. e. the Soul) hanger and thirst said: 'Allow t7s two [an abodel. To them [he] said: 'Among these very divi. dities (I] assign you two a part. [1] rasko (sou) co-partners with them. And, therefore, to whatever divinity an oblation is offered, co-partners, indeed, hunger and thirst become with this (divinits). III (1) He said : 'Theso now [are] the worlds and the world. guardians. Let me cresto food for these.' (e) Ho brooded upon the waters like.the firo elements]. From them (thus) brooded upon a material form was born That material form wbich, verils. was born-that, rerils, [ialtood.

·132 Srauta Reader २१ साभ्यामन्ववार्जत् । ता एनमब्रुवन् । आयतनं नः प्रजानीहि यस्मिन् प्रतिष्ठिता अन्नमदामेति ॥ १ ॥ ताभ्यो गामानयत् । ता अब्रुवन् । न वै नोऽयमलमिति । १r ताभ्योऽश्वमानयत् । ता अब्रुवन् । न वै नोऽयमलमिति ॥ २ ॥ ताभ्यः पुरुषमानयत् । ता अब्रुवन् । सुकृतं बतेति । पुरुषो वाव सुकृतम् । ता अब्रवीत् । यथायतनं प्रविशतेति ॥ ३ ॥ अग्निर्वाग् भूत्वा मुख प्राविशत् । वायु: नासिके पाविशत् । आदित्यश्चक्षुर्भूत्वाक्षिणी माविशत् । दिशः श्रोत्र भूत्वा कौँ प्राविशन् । ओषधिवनस्पतयो लोमानि भूत्वा त्वच प्राविशन् । ० चन्द्रमा मनो भूत्वा हृदय प्राविशत् । मृत्युरपानो भूत्वा नाभि पावि- शत् । आपो रेतो भूत्वा शिश्नं प्राविशन् ॥ ४ ॥ प्राणो भूत्वा [divinities, tormented by hunger and thirst] said to this [Soul] 'Allow us or find out for us an abode, wherein, being established, [we] may eat food' (2) To them!(he) led a bull They said, 'Verily, this (18) not sufficient for us -To them [he] led a horse They sard 'Verily, this [is not sufficient for us' (3) To them [he] led a man They said 'Oh! Well done Verily,a maa [ts] a thing well done'-To them [he said "Enter into (your) respective abodes.' (4) Fire, becoming speech, entered the mouth, Wind, becoming breath, entered the nostrils The sun, becoming sight, entered the eyes Quarters, becoming hesring, entered the eare Plants and trees, becoming bairs, entered the skin. The moon, becoming mind, entered the heart Death, becomlug the downtbreathing entered the gavel Waters, becoming semen, entered the generative OrgAD ·133 (10) Aitareyopanişad I-III तमशनापिपासे अबूताम् । आवाभ्यामभिप्रनानीहीति । ते अत्र- वीत् । एतास्वेव वां देवतास्वाभजामि । एतासु भागिन्या करोमीति । 33 तस्माद्यस्यै कस्यै च देवतायै हविर्गृह्यते भागिन्यावेवास्यामशनापिपासे भवतः॥ ५॥ इत्यैतरेयोपनिषद्यात्मपटके द्वितीयः सण्डः । स ईक्षत । इमे नु लोकाच लोकपालाश्च । अन्नमेभ्यः सृजा १६ इति ॥१॥ ३१ सोऽपोऽभ्यतपत् । ताभ्योऽभितमाभ्यो मूर्तिरजायत । या वै सा मूर्तिरजायतानं वै तत् ॥ २ ॥ तदेनत् सृष्टं परात्यजिघांसत् । तद् वाचाजिघृक्षत् । तन्नाशयनोद वाचा ग्रहीतुम् । स यद्धनद् वाचाग्रहेप्यदभिव्याहृत्य हैवान्नमत्रप्स्यत् १ (5) To himli. e. tho Soul) hunger and thirst said: 'Allow us two lan abodel' To them (he) said: 'Among theso very disl. aities [1] assign you two a part. [1] make isod] co-partners with thom. And, therefore, to whatever dirinity an oblation is offered, co-partners, indeed, bunger and thirst become with this (divinity). III (1) Ho sald: 'These now (arc) tho sorlds and the world. guardians. Let me create food for these (9) IIe brooded upon the waters fi. c. to fire elements) From them (thul brooded upon a material form was born That material form which, erils. WAS listood. tornabat, Terils.

·136 Srauta Reader मेव पुरुषं ब्रह्म ततममपश्यत् । इदमदर्शमिती५३ ॥ १३ ॥ तस्मादिदन्द्रो नाम । इदन्द्रो ह वै नाम । तमिदन्द्र सन्तमिन्द्र इत्याचक्षते परोक्षेण । परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः ॥ १४ ॥ इत्यैतरेयोपनिषद्यात्मषट्के तृतीयः खण्डः । No 11 Brhaddevata V 50 81 राजर्षिरभवद्दार्यो रथवीतिरिति श्रुतः । स यक्षमाणो राजात्रिमभिगम्य प्रसाद्य च ॥ ५० ॥ आत्मानं कार्यमर्थ च ख्यापयन् प्राञ्जलिः स्थितः । अवृणीतर्षिमात्रेयमात्विन्यायाचनानसम् ॥ ५१ ॥ स सपुत्रोऽभ्यगच्छत्त राजान यज्ञसिद्वये । श्यावाश्वश्चात्रिपुत्रस्य पुत्रः खल्वर्चनानसः ॥ १२ ॥ desire to speak of another?' He saw this very man [as] Brahman spread the greatest, saying [I] have seen this' (4) Therefore, [he) is named Idam-dra (1 e Thia-seeing] Idam-dra, indeed, verily, [18 his) name Him, who is Idam-dra, (they] call Indra, cryptioally For, the gods (are) fond of cryptio, as it were For, the gods [are] fond of cryptic, as it were No. 11 (50) There was a royal seer known as Rathavita, the son of Darbba. That king [being] about to sacrifice approached Atri and propitiated {bim] (51) Announc ng himself and the object to be achieved, [he] who stood with folded hands, chose the seer Arcsnanas, the son of Atri, for (performing] the work of a priest (for liten] (52) He, along with [his] son, went to the king for the performance of the sacrifice And Syávašta (was) verily tho xon of Arcananas, the son of Atri ·son-in-law for us at all (tu).' She on ber fart said to the king: 'Jadeed, I have been born in a fazlls chroyal mes 1878 (56) Theking.desirousofgiring this daughter to Syarasvar (11) Brhaddevala v. 50-81 साङ्गोपाङ्गान् सर्ववेदान् यः पित्राध्यापितो मुदा । अर्चनानाः सपुत्रोऽथ गत्वा नृपमयाजयत् ॥ ५३॥ यज्ञे च विततेऽपश्यद् राजपुत्री यशस्विनीम् । स्नुषा मे राजपुत्री स्यादिति तस्य मनोऽभवत् ॥ ५४॥ श्यावाश्वस्य च तस्यां वै सक्तमासीत्तदा मनः। संयुज्यस्व मया राजनिति याज्यं च सोऽब्रवीत् ॥ ५५ ॥ श्यावाश्वाय सुतां दित्सुमहिषी स्वां नृपोऽब्रवीत् । कि ते मतमहं कन्यां श्यावाश्चाय ददामि हि ॥ ५६ ॥ अत्रिपौत्रोऽदुर्बलो हि जामाता त्वाययोरिति । राजानमब्रवीत् सापि नृपर्षिकुलजा यहम् ॥ ५७ ॥ नानृषिनौ तु जामाता नैप मंत्रान् हि दृष्टवान् । (53) Who (that is, Śgāvāśva] had been with pleasura taught bs (bis) father all the Vedas together with (their) members and subordinate members. Then, Arcanaray, having gone with (bis) son, performed the sacrifice for the king. (54) And while the sacrifice was in progress, (be) B&p the illustrious daughter of the king. "The king's daughter might become my daughter-in-law '-thus an idea (manah) occurred (55). And the heart of Sparassa, verils, became fired on her thon. And he [namely, Arcant nisl said to the institutor of the sacrifice, thus :' Ally [yourself with me, [O] king." asid to his own queen, thus: What lis) ths opinioa ? Indeed. Ir desire to strel or dsughter to SATISTI (57) for, grand-son of Atri would be not-s-bed (alutala) to him 59) No Hon-seer could ever (ix) [Le] Curson-in-lari Vertis.this isoutb] hss not eon stanzas Latindsvghter 16 ·138 Srauta Reader ऋषये दीयता कन्या वेदस्याम्बा भवेत्तथा । ऋषिमन्त्रदृशं वेदपितरं मन्यते यतः॥ ५८ ॥ प्रत्याचष्टे स तं राजा सह संमन्त्र्य भार्यया । अनूषि व जामाता कश्चिद्भवितुमर्हति ॥ ५९॥ पत्याख्यात ऋपिस्तेन वृत्ते यज्ञे न्यवर्तत । श्यावाश्वस्य तु कन्याया मनो नैव न्यवर्तत ॥ ६० ॥ ततस्तौ तु निवर्तेतामुभावेवाभिजग्मतुः । शशीयसी तरन्तं च पुरुमीव्हं च पार्थिवम् ॥ ६१ ॥ तरन्तपुरुमीव्ही तु राजानौ वैदश्यूपी । ताभ्या तौ चक्रतुः पूजामृषिभ्या नृपती स्वयम् ।। ६२ ।। ऋषिपुत्रं महिण्याश्च दर्शयामास तं नृपः । तरन्तानुमता चैव प्रादाबहुविधं वसु ॥ ६३ ।। given to & seer so that (she) would become the mother of the Veda. Because, & (certain) seer considers [hım) who has seen stanzas (as) the father of the Veda (59) That king, after consulting with [hie) wife, refused him (that is, Arcananas, with the words] 'No one, who is not a seer, deserves to ba [aur] son-in-law' (60) Rejected by him, the seer returned, when the sacrifice W88 over But the heart of avasya did not at all (era) return from the girl (61) But then the two returned Even both came upon Sasiyasi and Taranta and King Purumilha (62) Now (tu) Kings Taranta and Purmilha {were] seers, the song of Vidadagva Those kings themselves offered worship to those seers (namely, Arcananas and Syāyāsya) (63-64) And the king [namely, Taranta] showed the sesr's .son to thrsj queen. And [being] just permitted by Taranta, Sasiyasi gaye to Sgāyagya manifold wealth (such as) goats and

·(11) Brhadderata v.50-81
139
अजाविकं गवाश्वं च शावाश्वाय शशीयसी।
अत्रिं याज्यातिौ गत्वा पितापुत्री स्वमाश्रमम् ॥ ६१ ।।
अभ्यवादयतामत्रिं महर्षि दीप्ततेजसम् ।
शावाश्वस्य मनस्यासीन् मन्त्रस्यादर्शनादहम् ॥ ६५ ॥
न लब्धवानहं कन्यां हन्त सर्वाङ्गशोमनाम् ।
अप्यहं मन्त्रदर्शी स्यां भवेद्वो महान् मम ॥ ६६ ।।
इत्यरण्ये चिन्तयतः पादुरासीन्मरुद्गणः ।
ददर्श संस्थितान् पार्थे तुल्यरूपानिवात्मनः ॥ ६७ ॥
समानवयसश्चैव मरुतो रुक्मवक्षसः ।
तांस्तुल्यपयसो दृष्ट्वा देवान् पुरुषविग्रहान् ॥ ६८ ॥
श्यावाश्वो विस्मितोऽपृच्छत् के टेति मरुतस्तदा ।
ततस्तु मरुतो देवान् रुद्रसूनूनबुध्यत ॥ ६९ ॥

·Srauta Reader No. 12 Sabarabhāsya I. ii. 31-53 मन्त्रलिङ्गाधिकरणम् तदर्थशास्त्रात् ॥ ३१ ॥ (पूर्वपक्षसूत्रम् ) अथ इदानी किं विवक्षितवचना मन्त्राः, उताविवक्षितवचनाः । किमर्थप्रकाशनेन यागस्योपकुर्वन्ति, उतोगारणमात्रेण-इति । यद्यु- ३ चारणमात्रेण तदा न नियोगतो — बर्हिदेवसदनं दामि' इत्येष बर्हि- लवने विनियुज्येत । अभिधानेन चेत्, प्रकरणेन विज्ञातागभावो नान्य- त्रोपकर्तुं शक्नोति इत्यन्तरेणापि वचनं बर्हिलवन एव विनियुज्येत . ६ इति। तदेवमवगच्छामः । उन्चारणमात्रेणैवोपकुर्वन्तीति । कुतः । तदर्थ- No. 12 The topic of what is Aignificant in the Vedic texts (whether the words that constitute them or their meaning). Because the sāstra (that is, the Brāhmaṇa sentence, refers ) to the meaning of those [ Vedic texts ). Now then [the question is], thus [Are] the Vedic texts (such] as have (their) meaning intended to be expressed, or (such} as do not have [ther] meaning intended to, be expressed ? [In other words do (the texts) serve the sacrifice by revealing (their) meaning, or by (their) mere recitation? If (one were to suppose that they serve the sacrifice) by mere recitation, then this Itext] namely, "[I] cut the grass, the abode of gods, would not as a rule (nuyogalah) be used in cutting the grasa (If on the other hand one were to suppose that the texts gerve the sacrifice) by conveying) a meaning, Is text, whose subsidiary character is hnown from the context or the section (pralaranan), would not possibly be useful anywhere else and therefore (1/1) would even in the absence of the statement certained in the Brábmana psssage, namely.iti barhir lunātl be used in cutting the grasg alone. Therefore, [we] thus understand [the proper position to be], namely. Ithe texts serve [the sscrifice] by mere recitation only' ·. (12) sabarabhāşya I. ii. 31-53 143 शास्त्रात् । यदभिधानसमर्थो मन्त्रः, तत्रैवैनं शास्त्रं निवनाति ।। प्रथा उरु प्रथस्व-इति पुरोडाशं प्रययति ' इति । वचनमिदमनर्थक यदि अर्थाभिधानेनोपकुर्वन्ति । अथोचारणमात्रेण ततो वक्तव्यो विनि- योगः, उक्तश्च । अतो नार्थाभिधानेन । यथा साक्षः पुरुषः परेण चेन्नीयते, नूनमतिभ्यां न पश्यति इति गम्यते । नन्वर्थवादार्थ भविष्यतीति चेत् । न हि । येन विधीयते तस्य वाक्य- शेपोऽर्थवाद इत्युक्तम् । न च निरपेक्षेण विहिते अर्थवादेन किंचिदपि प्रयोजनं क्रियते । अतो नार्थवादाचं वचनम् । तथाभ्यादानसमर्था मन्त्रा उदाहरणम् । लिङ्गादेव आदाने प्राप्ता Why do you 89y sol? Because the Šāstra (that is, the Brahmana sentence, refers to the meaning of those [Vedic texts]. The Sastra fixes this [text] exactly in that laction] which the text [is] capable of expressing. For instance (ili). [O obla tion) of wide fame, spread wide'--thug [the priest] spreads tho oblation. This statement (namely, iti purodášam prathayati) would be purposelesa, If (the sacred texts) served (the sacrificej by expressing a megning. But if we suppose that they serve the sacrifice) by mere recitation, then (their) application most be stated and (it) has been stated by the Brāhmaṇa sentence, • iti mirodjšam prathayati], Therefore. (texts do not leerve the saerlice] by expressing a meaning. For instance, I a man haring eres is Ied br.anotter, sureir fire] cannot see with als) eyes--this ſis what) is understood If you were to say ( ranu ext) that the Bribrads sentence would be for the purpose of praise ( arthatūlah). (He reply :) Not Indeed! It bas been said before that praise lis constitated bs]tbo remaioing rentence of that (text) by which (a certain thing is lald dawn. And with referenes to Is thing] Independentis laid down no purpose batsoever is served by praise. Toerefore, the (Brshmazial statement cannot (be) for praise. Similarly, texts ft for being bed at the time of] graspiss theirada lturnish another illustration (Those texts. whics ·144 frauta Reader - वचनेन विधीयन्ते ' तां चतुर्मिरादत्ते ' इति । चतुःसंख्यार्थमिति चेत्, १८ न । समुच्चयशद्वाभावात् । तथा ' इमामगृभ्णन् रशनामृतस्य--इत्यश्वाभिधानीमादत्ते' इत्यु- दाहरणम् । रशनादाने प्राप्तस्य रशनादान एव शास्त्रं विनियोजकम् । २१ तद् विवक्षितार्थत्वे न घटेत-इति । ननु गर्दभरशनां परिसंख्यास्यति । न शक्नोति परिसंख्यातुम् । ,२४ परिसंचक्षाणो हि स्वार्थं च जह्यात् परार्थं च कल्पेत प्राप्तं च बाधेत । तस्मान्न विवक्षितवचना मन्त्राः, अतो न प्रमाणं ' बहिदेवसदनं दामि' इत्यस्य रूपं बहिर्लक्ने ।। ३१ ।। . . become applicable { prūpta ) at the grasping (of the spaded by the very indicators mark (pointing to the grasping that is ex pressed by them) are appointed (to the grasping) by a (Brābmana) statement, namely, '[He) grasps that (spade) by (reciting) tha tour {texts] • If you were to say that the Brahmana statement is) for the purpose of the number four (that is, for the purpose of enjoining that all the four texts which contain the requisite indicatory mark of grasping are to be recited], [we reply : No Because of the absence of a word [indicating] conjunction. Similarly, [They] held tbis rein of truth-thus [hel graspa the roin of the borse'--this is also another} H}ustration. The Šāstra appoints (the text,) which ſowing to its indicators mark] becomes applicable to the grasping of the rein, to just the grasping of the rein That would not be possible in the event of (the sacred texts]intending to convey a meaning But {nanu), Isays an objector, the 'Brahmans sentence] will exclude (the possibility of grasping] the rein of the asg. {The answer is it is not able (tbus] to exclude For, la text] which excludes, would give up its own sepse and would pres sume the sense of another (text) and would forbid what bad become possible. Therefore, sacred texts are pot intended for conveying a meaning Hence, the meaning / rīpan) of this (text), namely, 'II) cut the grass, the abode of gods', is aot the authority for Ilts] application to the cutting of grass.

·145 . , (12) sabarabhasya I. ii. 31-53 वाक्यनियमात् ॥ ३२ ॥ (पूर्वपक्षसूत्रम्) नियतपदक्रमा हि मन्त्रा मवन्ति । ' अग्निी दिवः ' इति, न विपर्ययेण । यद्यर्थप्रत्यायनार्थाः, विपर्ययेणाप्यर्थः प्रतीयते इति २७ नियमोऽनर्थकः स्यात् । अथ उचारणविशेषार्थाः, विपर्यये अन्यदु- चारणमिति नियम आश्रीयते । तेन यतरस्मिन् पक्षे नियमोऽर्थवान् स नूनं पक्ष इति । ननु अर्थवत्स्वपि नियमो दृश्यते यथा 'इन्द्रामी' इति । युक्तं तत्र तत् । विपर्ययेऽर्थपत्ययाभावात् ॥ ३२ ॥ वुद्धशास्त्रात् ॥ ३३ ॥ (पूर्वपक्षसूत्रम् ) बुद्धे खल्वपि पाठादर्थे तदभिधानसमर्थो मन्त्रो भवति । ' अग्नीद् अमीन् विहर ' इति । स बुद्धे किं बोधयेत्। अथ नु उच्चारणविशेपार्थाः, ३, ३० On account of the fixed arrangement of the Vedic sentences. 32 Because Vedic texts have a fired order of words. 'Agnir murddhadivah-this [forms a proper Vedio text, but not in (ital reverse las 'diro mūrddhi'gnih). If {texts are intended for conveying & meaning, the megalog is understood even by the reverse for those texts]; thus (ati) the fired arrangement would be purposeless. If, on the other hand (atha), they are] intanded for a partioular kind of recitation, tho recitation (would be] different in the reverse (of those texte); therefore, fired arrangement is resorted to. Consequently that (alternative Is the proper) alternative in which the fired arrangement would have a purpose. But, (the objector points out,) fixed arrangement is seen even in ltbe csso of) expressions which hare a meaning as this (iti) Indrigat'. (The answer to this ob- Jaction to that} that {ls} prope: there; because of the absence of the comprehension of the missing in the rerert. Because the Sastra refers to la matter already] Anown. 33 Indeed, even when the meaning is unders:ocd le recitation, 15e text that L, the Dr Slansa, soutence] bxones espallo ol ·146 Srauta Reader - बुद्वेऽप्युच्चारणविशेषोऽवकल्प्येतेति । ननु पुनर्वचनात् संस्कारविशेषो भविष्यति । एवमस्मत्पक्षमेवाश्रितोऽसि । वचनमुच्चारणम्, तद्वि शक्यते ३६ कर्तुम् । नार्थप्रत्यायनम्, तत् प्रतीतेऽशक्यम् । यथा सोपानके पादे द्वितीयामुपानहमशक्यत्वानोपादत्ते ॥ ३३ ॥ अविद्यमानवचनात् ॥ ३४ ॥ (पूर्वपक्षसूत्रम् ) यज्ञे साधनभूत प्रकाशयितव्य.। न च तादृशोऽर्थोऽस्ति यादृश- ३९ मभिवदन्त्येते मन्त्रा' । यथा ' चत्वारि शृङ्गा' इति । न हि चतु:- शृङ्ग त्रिपादं द्विशिरस्क सप्तहस्त किचिद्यज्ञसाधनमस्ति । तत्राभिधा- नार्थः किमभिदध्यात् । उच्चारणार्थे तु अवकल्प्यते । तथा मामा १२ हिंसीः ' इत्यसत्यायामपि हिसाया किमभिदध्यात् ॥ ३४ ॥ expre sing it For instance (ite), '[OJ Fire-kindler, take away tbe fires' What Imore] can that Itext convey with regard tola matter already] known? If then the texts are intended for a particular kind of recitation, the particular kind of recitation Can be supposed even with regard to (a matter already} known If you were to say that from a fresh utterance somo peculiar mental impression arises, (we remark that) you have tlus resorted to just our side Utterance (means) recitation That, indeed, is possible to be done, not the conveying of the meaning ſhowever), that (ts) impossible with regard to [a thing already) un derstood, as on a foot, which (already) has a shoe, one does not wear another shoe owing to the impossibility (of so wearing at) Because [the texts] express [a thing which is] nonexistent (A thine) which bas become a means in the facrifice, should be revealed [by the texts] But {ca) athing of that kind dors not exist (at all}, which these Vedic texts express As for eracaple Catrani sraga' Indeed, there is no erpedient whatsoever of the sacrifice, which is of four horns, of three legs, of two beads (opd) of Reyan bands. Therefore, bere, what can Itbo text, If considered as) intended for conveying & meaning, Convey? But in case the text is intended for (mere) teoitation, (it) would be right Similarly, what can this (text) 'KIN toe not' express even when there is no slaughter ? 34 ·. (12) saharabhāsya I. I. 31-53 147 अचेतनेऽर्थवन्धनात् ॥ ३५॥ (पूर्वपक्षसूत्रम् ) अचेतनेऽर्थे खल्व) निबन्नन्ति ' ओषधे वायस्वैनम् ' इति । अभिधानेनोपकुर्वन्त एवंजातीयका ओषधि पशुत्राणाय प्रतिपादयेयुः, न चासौ अचेतना शक्या प्रतिपादयितुम् । उच्चारणार्थे तु नैष दोपो भवति । तस्मादुच्चारणार्थाः । शृणोत ग्रावाणः इति चोदा- हरणम् ॥ ३५ ॥ अर्थविप्रतिपेधात् ॥ ३६ ॥ (पूर्वपक्षसूत्रम्) अर्थविप्रतिषेधोऽपि भवति । अदितिौरदितिरन्तरिक्षम् ' इति । re सेव द्यौः, तदेवान्तरिक्षमिति को जातुचिदववारयेत् । अनवधारयश्च किमभिधानेनोपकुर्यात् । उच्चारणमात्रे तु नैप विरोधो भवति । तस्मादु- चारणार्था मन्त्राः । 'एको रुद्रो न द्वितीयोऽवतस्थे ' ' असंख्याता ५१ सहस्राणि ये रुद्रा अधि भूम्याम् ' इति चोदाहरणम् ॥ ३६ ॥ Because [the text) direct the meaning towards an inanimate object. 35 Towards an inanirate object, indeed, the texts) direct the meaning, as '[O] tree, protect bin.' (Texts) of this kind, serving the sacrifica bs conveying a meaning, would address the tree for the protection of the animal; and that [tree being] inanimate is not possible to be [thue] Addressed. But if [the texts arel intended for Imere] recitation, this fault would not occur. Therefore frexts arel intended for [mere] recitation. "Hear,to) stones-this also likjan illustration. Because there is a conflict in the meaning. 36 Even a contict in the meaning exists as 'Aditi [is the sky. Aditi the atmosphere. Tho would ever determine (from such a passage that slo herself ſisi the sky, sa kierself tha atmosphero? And no! causing (ope) determins this rss, rould [the tarij serre [tbe sacrificel by coatering A megping? But in the mere recitation this conflict ds not arls, Therefore, Itexts arel intended for recitation. 'Rudis (is) one; a second eristed not. Namberless thousands lareltha Rudras, Folsre update earts-this also lie an illustration.

·146 Srauta Reader बुद्धेऽप्युशारणविशेषोऽवकल्प्येतेति । ननु पुनर्वचनात् संस्कारविशेषो भविष्यति । एवमस्मत्पक्षमेवाश्रितोऽसि । वचनमुच्चारणम्, तद्वि शक्यते ३६ कर्तुम् । नार्थप्रत्यायनम्, तत् प्रतीतेऽशक्यम् । यथा सोपानके पादे द्वितीयामुपानहमशक्यत्वान्नोपादत्त ॥ ३३ ॥ अविद्यमानवचनात् ॥ ३४॥ (पूर्वपक्षसूत्रम् ) यज्ञे साधनभूत प्रकाशयित यः । न च तादृशोऽर्थोऽस्ति यादृश- ३९ मभिवदन्त्येते मन्त्रा. । यथा ' चत्वारि शृङ्गा ' इति । न हि चतुः- शृङ्ग त्रिपाद् द्विशिरस्क सप्तहस्त किचिद्यज्ञसाधनमस्ति । तदत्राभिधा- नार्थः किमभिदध्यात् । उच्चारणार्थे तु अवकल्प्यते । तथा ४२ हिंसीः ' इत्यसत्यायामपि हिसाया किमभिदध्यात् ॥ ३४ ॥ . मा मा - expre singit For instance (itu), '[O] Fire-kindler, take away the fires' What [more] can that text] convey with regard to ta matter already] known? If then [the texts are intended for & particular kind of recitation, the particular bind of recitation can be supposed even with regard to (a matter already} known If you were to say that from a fresh utterance some peculiar mental impression arises, [we remark that you have thus resorted to just our side Utterance (means) recitation That, indeed, is possible to be done, not the conveying of the meaning ſhowever], that [us] impossible with regard to [a thing already] understood, as on a foot, which [already] has a shoe, one does not wear another shoe owing to the impossibility (of so wearing 1t] Because (the texts] express (a thing which is] nonexistent 34 [A thine] which has become a means in the sacrifice, should be revealed [by the texts] But (ca) a thing of that kind does not exist (at all), which these Vedio texts express As for example Catrani srngal Indeed there is no expedient whatsoever of the sacrifice, which is of four horns, of three legs, of two heads (and) of seven hands Therefore, here, what can (the text, if considered as) intended for conveying a meaning convey? But in case the text is intended for (mere) recitation, (it) would be right Similarly, what can this (text] 'Kill mo not express even when there is no slaughter?

·इति । (12) Subarablhāsya I. i1. 31-53 147 अचेतनेऽर्थवन्धनात् ॥ ३५ ॥ (पूर्वपक्षसूत्रम् ) अचेतनेऽर्थे खल्वर्थ निबध्नन्ति ' ओषधे त्रायस्वैनम् अभिधानेनोपकुर्वन्त एवंजातीयका ओपyि पशुत्राणाय प्रतिपादयेयुः, न चासौ अचेतना शक्या प्रतिपादयितुम् । उच्चारणार्थे तु नैष दोपो ५ भपति । तस्मादुचारणार्थाः । शृणोत ग्रावाणः इति चोदा- हरणम् ॥ ३५ ॥ अर्थविप्रतिषेधात् ॥ ३६ ॥ (पूर्वपक्षसूत्रम् ) अर्थविप्रतिषेधोऽपि भवति ' अदितिौरदितिरन्तरिक्षम् ' इति । ४८ सैव द्यौः, तदेवान्तरिक्षमिति को जातुचिदववारयेत् । अनवधारयंश्च किमभिधानेनोपफुर्यात् । उचारणमात्रे तु नैप विरोधो भवति । तस्मादु- चारणार्था मन्त्राः । 'एको रुद्रो न द्वितीयोऽवतस्थे असंख्याता सहस्राणि ये रुद्रा अधि भूम्याम् ' इति चोदाहरणम् ॥ ३६ ॥ Recause (the textl direct the meaning towards an inanimate object. 35 Towards an inenimate object, indeed, the texts) direct the meaning, as '[O] trae, protect him.' [l'exts] of this kind, gerving the sacrifice by conveying a meaning, would address the tree for the protection of the animal; and that [tree baing]inanimate is not possible to be thus] addressed. But if the texts arel Intended for (merel recitation, this fault would not occur. Therefore, (tests erel intended for (nero) recitation. 'Hear,() stones-this also lioan illustration. Because thicte Is a conflict in the meaning. კა Even a conflict in the meaning exists as 'Aditi [is the sky, Aditi tho atmosphere.' Who would ever determine (from such a passage that she hersell (is) the sky, she herself the atmosphero? And no causing (one) to determine this was). vould (the tex] 62798 (the sacrificel by consering merplag? Dut in the माere recitation this conflict do not srl. Therefore, (tests are intended for recltation. 'Rodra (14) one ; n gesond existed not Number lesa thousand latel the Rudeae, who (sre) upon the earthe-this alro lia) an illustration.

·148 Srauta Reader स्वाध्यायवदवचनात् ॥ ३७॥ (पृर्वपक्षसूत्रम् ) स्वा-यायकाले पूर्णिकावहन्ति करोति, माणवकोऽवहन्तिमन्त्रमधीते । ५. नासौ तेन मन्त्रेण तदभिधानमभ्यस्यति । अक्षरानुपूा अवधारण एव यतते । येन च नाम प्रयोजनं तदभ्यसितव्यम् । अत उच्चारणाभ्या- सात् उच्चारणेन प्रयोजनमित्यवगच्छामः ॥ ३४ ॥ . अविज्ञेयात् ॥ ३८॥ ( पूर्वपक्षसूत्रम् ) अपि च केषाचिन्मन्त्राणामशक्य एवार्थों वेदितुम् । यथा अम्यक् सा त इन्द्र ऋष्टिरस्मे ' इति, · सृण्येव जरी तुर्फरीतू ' इन्द्र सोमस्य काणुका ' इति च । एते कि प्रत्याययेयुः । ६० उच्चारणार्थे तु न दोष । तस्मादुच्चारणार्था मन्त्रा इति ॥ ३८ ॥ Because like the Vedic study [the texts] do not Caim at] conveying a meaning 37 At the time of the Vedic study Purntka performs the threshing fof the rice) [while) a student learns the text relating to the threshing That (student does not by means of that text study its meaning He strives to learn definitely (ava lhū. runam) the order (anupīrur) of the letters And that watta wbich a purpose (19 served) should be learnt Hence on Account of tbe study of the recitation we understand that a purpose lis served] by recitation Because I certain texts are] unintelligible 38 Moreover, it is quite impossible to understand the meaning of some texts For example 'Amyak si ta Indra rstorarme, 'Srnyeva jarbhari Turpharitu', and Indrah somasya kanaka' Wast would these texts convey ? But if they are intended for recitation, (thore would be) no fault. Therefore, this [follows that) texte aro intonded for recitation ·(12) Salarabhāsya L ii. 31-53 119 , - अनित्यसंयोगान्मन्त्रानर्थक्यम् ॥ ३९ ॥ (पूर्वपक्षसूत्रम् ) अनित्यसंयोगः खल्वपि भवेन्मन्त्रेषु अभिधानार्थेषु । यथा कि ते कृण्वन्ति कीकटेषु गाव: ' इति । की कटा नाम जनपदाः । नेचा- शाखं नाम नगरं प्रमगन्दो राजा ' इति । यद्यभिधानार्थाः, पाक प्रमगन्दानायं मन्त्रोऽनुभूतपूर्व इति गम्यते । तदेतेस्तंदर्थशास्त्रादिभिः कारणैमन्त्राणामविवक्षितवरनता ॥ ३९ ॥ अविशिष्टस्तु वाक्यार्थः ॥ ४० ॥ (सिद्धान्तसूत्रम् ) अविशिष्टस्तु लोके प्रयुज्यमानानां वेदे च पदानामर्थः । स यथैव ६६ लोके विवक्षितस्तथैव वेदेऽपि भवितुमर्हति । नैवम् । लोके तैरथैरवबुधैः संव्यवहारः, इह देवताभिरप्रत्यक्षाभि- ज्ञानेशाचेतनः संलापे न कश्चियज्ञस्योपकारः । ययदृष्ट परिकल्प्येत, ६९ Meaninglessness of the texts (tollows] froni (their) association with translent [things]. Association with transient things would, indeed, algo cccar, if tents are intended for conveying a meaning. For instanre, What do the cox3 do for thee among the Kikatas'? (There are peoplo named Kikatss. (Toere is) a city named Naicāšákbo, (where ruled) King Pramagands. If (texts are intended for conveying A meaning, it is understood that this text war act preriously experienced before the tims ol] Pramsgands. Thus on account of these reasons such as tadsrtaśástra, texts, Iit is known are not (such} a: bare {ibeir) meaning intended to be expressed. But not pecullar [is the meaning of the sentences. But not peculiar (is) the meaning of words emplosed in the world and in tbe Vedt Exactls as that (mesniog is) intended ta bo confesed in the world, just to eren ln the Veda (it) de serres to be intended) Not 10, (+353 the Purtatsio] In the world prar!ical lito (ammyanmarselbecomes porsibit or account orthore runnings being understood; bera la the conversation with larisibl. deitit 30 40 ·150 Srauta Reader - उच्चारणादेव तद्भवितुमर्हति । यदि कर्तव्य तत् प्रयोजनवत् । उच्चारण च न कथचिन कर्त य यद्यपूर्वाय यद्यर्थाय । यद्यर्थो न प्रत्याय्यते, न किंचिदनर्थकम् । यदि न प्रयुज्यते समाम्नानानर्थक्यम् । तस्मादुच्चा- रणादपूर्वम् । तथा च ' तदर्थशास्त्रात् ' इत्यादि उक्तम् । तदुच्यते । अर्थप्रत्यायनार्थमेव यज्ञे मन्त्रोच्चारणम् । यदुक्तम् ७. न देवताभिर्यज्ञारैश्च सलापे प्रयोजनमस्ति-इति, यज्ञे यज्ञाङ्गमका- शनमेव प्रयोजनम् । कथम् । न ह्यप्रकाशिते यज्ञे यज्ञाङ्गे च याग शक्योऽभिनिर्वर्तयितुम् । तस्माननिवृत्यर्थमर्थप्रकाशन महानुपकार and inanimate constituents (a gam) of the sacrifice no se sice whateret (is done] to the sacrifice (by the meanings being un derstood] If the invisible is supposed (as arising from the meaning understood] that deserves to arjee from 31st the recits tion (of the texts without understanding their meaning] For what is to be done should have a purpose And recitation (can] in no way {be said es} not worthy of being done if (it is sup posed to be required] for the invisible (apūram) (or] ıf for the meaning (of the texts recited] If the meaning is not conveyed rothing whatever becomes] Purposalegs [But] if [recitation] is not practised the purposele sness of the Veda (samamna tant) (will resull] Therefore the invisible (must be regarded as Brising) from recitation And to the same effect Isttras like] Tadarthasastrat and others have been stated Therefore (the followingl is said (hy us in reply to the above argument of the Purvapaksın] Exactly for the purpose of con reying a meaning [is] the recitation of the texts [practised] in a Bacrifice As regards what has been said [bs you] namels there is no purpose (wbich can be served by the knowledge of the meaning of the text{ fe & conversation with deities and con stituents (we have to urge that] the making known or manifes tation (pral usa ram) of the constituents of the sacrifice itself Iforms) the purpose Hos? For when the sacrifice and the dacrificial constituent are not manifested the sacrifice (is) not possible to performed Therefore, for the purpose of accompiled ·. (13) Sabarabhasya I. 1. 31-53 151 कर्मणः, तं च करोतीत्यवगम्यते । तस्मादस्त्यस्य प्रयोजनम् । तच्च ७८ दृष्टं न शक्यमपवदितुम्-न अर्थाभिधानं प्रयोजनम् इति । ननु अर्थाभिधानेनोपकुर्वत्सु-तां चतुर्भिरादत्ते-इत्येवमादि अनर्थक भवति । काममनर्थकं भवतु, न जातुचिदपजानीमहे दृष्टमर्थाभिधान- ८१ स्योपकारकत्वम् ॥ ४॥ अथ किं तच्छास्त्रमनर्थकमेव । न हि । गुणार्थेन पुनः श्रुतिः ॥ ४१ ॥ ( सिद्धान्ते उदाहरणम् ) यदुर्ग 'तां चतुर्भिरादत्ते-इति समुच्चयशन्दाभावान समुच्चया- ing that (namely, the sacrifice) the revealing of the meaning lis) A great service to the rite; and it is known that the revealing of the meaning] does that service). Therefore, there is a purpose for this manifestation of the meaning): And that (purpose), which is (so clearlyl geen, is not possible to be repudiated with the words (ili) Expression of the meaning (is) not tbe purpose of the texts recited in the sacrifice]' But (nanu), [ssys the Purrapaksin) if (the texts) were to serve (the sacrificel by expressing a meaning. Ithe Brahmany sentencel nsmely '[H] graspe it with four '(and) others of the samo kind would be purposeless. (The answer to this is :) Let (the Brabmaus contence} bo purposeless, we grant for a moment (kanam); but we shall never deny the (clearlsl scen servicesbleness of the expression of the meaning. 'Then, lish that sastra [nanels. the Brahmana sentence realls) purposeless ? Xot, indeed I For the purpose of qualification reference (to the meaning of the Vedic texts] is again made fin the Brahmana sentence). As regards west has been said los you, ascoly : (The Bil. hous wantence 'Hel graspe it with four,' Icanno: be considered os] Intended for continction because of the absence of the word (indicatingl conjunction. In hsre to remark tbst from the (Brikmupa senteace it is understool that the grasplag, (as 4.

·152 . . Śrauta Reader र्थम् ' इति । चतु.संख्याविशिष्टमादानं कर्तव्यम्-इति वाक्यादवगम्यते, तदेकेन मन्त्रेण गृह्णन् न यथाश्रुतं गृह्णीयादिति ॥ ४१ ॥ परिसंख्या ॥ ४२ ॥(सिद्वान्ते उदाहरणसूत्रम् ) परिसंचक्षाणे च 'इमामगृभ्णन्नित्यश्वाभिधानीमादत्ते ' इति त्रयो दोषाः प्रादु प्युः इति । नैवं सबन्धः ' इत्यादत्ते ' इति । कथ तहि । 'इत्यश्वाभिधानीम् ' इति । लिङ्गादशनामात्रे शब्दात्तु विशेषे अश्वा- भिधान्यामिति । सति च वाक्ये लिङ्ग विनियोजकम्, तच्चास्य प्रकर- णाम्नानानुमित वाक्यं नास्ति । कतरत् तत् । एतेन मन्त्रेणादानं कुर्यादिति । यस्मिन् सति रशनामात्रे लिङ्गात् प्राप्नोति । अश्वाभि- ८७ . qualified by the number four (of the texts to be repeated at that time) should be performed Therefore, [one), grasping (the spade) with one text, would not ba grasping [t] as laid down in the Sruti (namely, the Brahmana sentence tam caturbbıradattel [It is a case of ultimate] exclusion 43 (As regards your statement that in the sentence] which excludes namely, 'Imam agrbhnan iti asvabhidhanim adatte', three faults would arise, (we have to urge as follows ] The connection [is] not thus, namely, Thus (he] grasps ' What then [is the connection)? [The connection is) thus • Thus the horse's rein [he grasps]' On account of the indicatory mark [the grasping is connected] with mere rein, but on account of the [specific] word [it becomes connected] with the particular [rein, that is], with the horse's rein And when thero is a Bentence (of general import] the indicatory mark (in the Vedic text] has a directing power (uniyojakam), but (ca) that sentence (of general import), inferred fron the statement in the section, exists not [in the present case] Which (is) that [sentence that you say does not exist)? (It is] this, 'With this text (one) should do tho grasping,' which [ sentence ] being present. I the grasping] becones applicablo to mere rein on account of the Indicatory mark But I there 19 ] the perfectly (eri) direct statemont (of the Brahmana sentenco connecting tho grasping) with the ·- (12) sabarabhasya T.'11. 31-53 153 भान्यां तु प्रत्यक्षमेव वचनम् । अस्मिन् सति तदानुमानिकं नास्ति । तेन गर्दभरशनायां न मातिरेवेति ॥ ४२ ॥ अर्थवादो वा ॥४३॥ (सिद्धान्ते उदाहरणसूत्रम् ) उरुप्रथा उरु प्रथस्वेति पुरोडाशं प्रथयति' इति अर्थवादार्थेन पुनः श्रुतिः-यज्ञपतिमेव तत् प्रथयति-इति । ननु "नायं मन्त्रस्य वाक्यरोपः, न च प्राप्तस्य स्तुत्या प्रयोजनम् । सत्यं , नायं मन्त्रस्य १६ विधिः, न संस्तवः, प्रथनमेव तत्र स्तूयते । मन्त्रः पुनः रूपादेव प्राप्त इहान्यते प्रथनं स्तोतुम्--इत्थं प्रधनं प्रशस्तं यत् क्रियमाणमेवंरूपेण मन्त्रेण क्रियते । कस्तदा भवति गुणः । यज्ञपतिमेव तत् प्रजया पशुभिः ९९ प्रथयति । किमेतदेवास्य फलं भवति । नेति ब्रूमः । स्तुतिः कथं भवि- borse's rein. When this is there, that inferentiall grasping of the mero rein] does not present itsell. Therefore, there is no possibility of the grasping) being applicable to the donkey's Tein. Or [the Brāhmaṇa sentence is ) a praise. 43 [0 oblation ] of wide fame, spread wide-thus [ the priesty spreads tho oblation'-hero the reference (to spreading made j again in the Brahmans sentence is for tho purposo of praise in this manner (ix): That ( spreading) makes famous the lord of the sacrifice bimrolf. But, [the Purvapsksin points out, this (is) not the remunining sentence of the text; and no purpose (Is serred] by pralso in[amstter which has alresdr] become possible (prüpła). [The answer to this is: True; this ( is not tho applicablon of tho text, ao: (ita) pralcol elthor ); spreading itsel! je praised there. As regards the text fit ) becomes applicablo owing to l'it's i'very meaning i'and'/'i's dere repeated" In order to praiso tho sprending I thos]: So pralseworthy (19) tko spreadies that when it ia l belag doze, lit) is done with * text of this kind. Want adrantage sccrues then? ( 1t is tbls:1 Tlust leprosdios) makes the lord of the sacrifico famoon cring to his oTapilog and calle Is this much only the frult of the corresding]? 'to, Il Thea midlts us ) #tb a ylew to abow (is) kov pralie hes IST ·- 154 -- "Srauta Reader N , पति--इत्येवमुच्यते । कथमसति प्रथने प्रथयतीति शदः । मन्त्राभि- २ धानात् । मन्त्रेण पुरोडाशमध्वर्युः प्रथस्वेति ब्रूते, यश्चैवं प्रथस्वेति ब्रूते स प्रथयति, यथा यः कुर्विति ब्रूते स कारयति ॥ १३॥ अविरुद्धं परम् ॥ ४४ ॥ (सिद्धान्ते उदाहरणसूत्रम् ) यदुक्तं पदनियमस्यार्थवत्त्वादविवक्षितार्था मन्त्रा इति । कामम- नर्थको नियमः न दृष्टमप्रमाणम् । नियतोच्चारणमदृष्टायेति चेत् , अविरुद्धा अदृष्टकल्पना अस्मत्तक्षेऽपि । एवं प्रत्याय्यमानमभ्युदयकारी भवति---इति ॥ ४४॥ ។ would srise [ from the sentence ] How [ can] the word prntha yati [ be used ] when there is no spreading [ done by the Adhvar. yu]? [The answer is:] On account of the address [ to the oblation) by means of the text (To explain :) By means of the text the Adh varyu says to the oblation, thus : ' Spread ' and he who in this manner says, 'Spread' causes to spread; as he who says, ' Do,' causes [Eome one ] to do. But [the assumption of the unseen is ] not opposed [to our view]. 44 As regards what has been sald, namely, 'Owing to the purposiveness of the fixed arrangement of the words, the texts ( Bre Buch ] as do not have [ their ] meaning intended to be convey. ed,' [ we have to remark): We grant for a moment that (kanan) the fired arrangement [is] purposaless, [ but we cannot [ regard what has been] seon [namely, mantransm arthabhidhanam] ad unauthoritative. If you were to say that the recitation of the fired texts conduces to the unseen, [we reply. The assumption of the unseen [is not opposed to our view also. [The recitation when thus understood, becomes productivo of prosperlty-thun [wo oxplain the rise of the unseen) ·(12) Sabarabhasya L.ii. 38-53 155 संमैपे कर्मगर्हानुपालम्भः संस्कारत्वात् ।। ४५ ॥ (सिद्धान्ते उदाहरणसूत्रम्) अथ यदुक्तं मोक्षणीरासादयेति बुयोधनमशक्यम्, अत उच्चारणा- ८ ददृटमिति । तन्न । कर्तव्यमित्यपि विज्ञाते अनुठानकाले स्मृत्या प्रयोजनम् । उपायान्तरेणापि सा प्राप्नोति । अतोऽनेनोपायेन कर्तव्येति नियमार्थमाम्नानं संस्कारत्वात् ॥ ४५ ॥ अभिधानेऽर्थवादः ॥ ४६॥( सिद्धान्ते उदाहरणसूत्रम् ) चत्वारि श्रृङ्गा' इत्यसदभिधाने गौणः शब्दः गोणीकल्पनाप्रमा- णवत्वात् । उच्चारणाददृष्टमप्रमाणम् । चतस्रो होत्राः शृङ्गाणीवास्य । In the sacrificial direction the censure (which you urged as attaching to the action [of conveyinga meaning by the Mantras is) no censure, becaase, (the direction is) of the nature of brushing up[the pricst's memory]. 45 Then, with regard to what has been said [by rou), namely that it is impossible to teach (e matter already known by (ouch a direction es] 'Get the vegsels containing holy water' and that, therefore, the unseen (arises) from (mere) recitation, we have to remark that] it (isl not [80). Though is thing was known as a duty, a purpose (is served by the sacrificial direction at the timo of (its) performance by (causios) recollection (of it to arise in the mind of the priest). That {recollection, borrerer, ) occurs by another means as well. Hence, the Vedic statement (ūmrūnam), (contained in the sacrificial direction, is) for the purpose of ruling that the recollection) should be caused by this means, because (the Brihmans passage is) of the nature of brushing op (the priest's memors ). When [texts] express a thing not in existence, we must there understand) pralse. Whon ftorts such as 'Four horns 'express [athing] not in existence, we must understand the word as beingl metapbori. col; for, the assuraption of a qualitative metaphor (giuni) la «upportod by authority. {But ts say tast) the anseen (arises] from acroſ recitatioa (is) unauthoritatira Four priests lare] like horns to bio "Thres (ase] his lea!'-bis aims alth, ·156 Srauta Reader त्रयोऽस्य पादाः- इति सवनाभिप्रायम् । द्वे शीर्षे-इति पत्नीयज- मानौ । सप्त हस्तासः---इति छन्दासि अभिप्रेत्य । त्रिधा बद्ध.---इति त्रिभिदैर्बदः । वृषभः कामान् वर्षतीति । रोरवीति शब्दकर्मा । महो १७ देवो मान आविवेश-इति मनुष्याधिकाराभिप्रायम् । तद्यथा चक्रवा- कस्तनी हंसदन्तावली काशवस्त्रा शैवालकेशी नदी-इति नद्याः स्तुतिः । यज्ञसमृद्वये साधनाना चेतनसादृश्यमुपपादयितुकाम आमन्त्रणश- २० ब्देन लक्षयति 'ओषधे त्रायस्वैनम् ' इति शृणोत ग्रावाणः' इति अतः पर प्रातरनुवाकानुवचन भविष्यति । यत्राचेतनाः सन्तो ग्रावा- णोऽपि शृणुयुः, किं पुनर्विद्वासोऽपि ब्राह्मणा इति । इत्थ च अचेतना २७ अपि ग्रावाण आमन्त्र्यन्ते ॥ ४६॥ . (three] pressings (of Soma) Two heads-this (stands for the sacrificer and (bis) wile Seven hands--this (15 831d) with reference to metres 'Thrice bound'-this [mesns] bound with the three Vedas Vrsabha (is be] becausa [he] showers (objects of] desires RoravIt has the sense of to produce] sound. The mighty god (that is, the sacrifice) has entered amongst the mortais-this aims at the qualification of men [to perform sacrifices] Thus, for example the river having the rudds geege resembling breasts the swans resembling a row of teeth the Kata lowers resembling & garment (and] the moss rescinbling hair-this (rep sents] praise of the river (The text] desirous of bringing about the resemblance of the sacrificial] implements with intelligent (beings) for the glorification (samradhih) of the sacrifice, characterises (them) with the word of address thus o] tree, protect him', land] thus 'Hear, foJstones' After this there will be the ropetition of the chapter (anuvilah) (to be recited) in the morning Whero even stones belag (just) Ipanimate, would listen, what then oven learned Bribmanas? And in this manner stoner, though inanimate, are addressed ·. - (12) Sabarabhasya I. ii. 31-35 151 गुणादविप्रतिषेधः स्यात् ॥ ४७ ॥ (सिद्धान्ते उदाहरणसूत्रम्) अदितियोः' इति गौण एप शन्दः । अतो न विपतिपेधः । यथा त्वमेव माता त्वमेव पितेति । तथैकरुद्रदेवत्ये एको रुद्रः, शत- रुद्रदेवल्ये शतं रुद्रा इत्याविरोधः ॥ ४७ ॥ विद्यावचनमसंयोगात् ॥ ४८॥ ( सिद्धान्ते उदाहरणसूत्रम् ) यत्तु अकर्मकालेऽवहन्तिमन्त्रेण माणवको न पूर्णिकावहन्ति प्रकाशयितुमिच्छति-इति । अयज्ञसंयोगात् न यज्ञोपकारायैतत् प्रकाशयितुमिच्छति । ननु प्रकाशनानभ्यासोऽक्षराभ्यासश्च परि-२९ Owing to metaphor absence of contradiction (results). 47 "Aditi, [is] the sky'-here this word lis] metaphorical. Lence (there is) no contradiction. As this: Thouthyself art] the mother, thou thyself the father. Similarls (in a rite, whose deity is one Rudra, (the text) 'Eko Rudraḥ' (becomes relevant); [and in srite.] whose deities are a hundred Rudras, [the text) Satam Rudrah [becomes relevant! ; thus absence of contradic. tion [results]. The non-mention of the meaning (in the injunction regarding the study of the Veda is justified], because of the absence of the connection [of the study with an actual sacrifice]. 48 But as regards the statement, namely, at the tivne when no sacrificial rite (is being performed] the pupil does not desire to disclose (the meaning of) the threshing by Pūrnika by means of the text relating to threshing that he studies], [we bare to remark that he does not desire to disclose this for the service of the sacrifice owing to the absence of the connection of the study with the sacrifice. But, (says the objector) non-study of the disclosing (of the meaning] and study of the letters have been ·158 srauta Reader चोदितः । उच्यते । सौकर्यात् प्रकाशनानभ्यासः । दुर्घहत्त्वाच्चाक्षरा- भ्यास. ॥४८॥ सत परमविज्ञानम् ॥ ४९ ॥ (सिद्वान्ते उदाहरणसूत्रम् ) विद्यमानोऽप्यर्थः प्रमादालस्यादिभिनोपलभ्यते । निगमनिरुक्तव्या- ३२ करणवशेन धातुतोऽर्थः कल्पयितव्यः । यथा ' सृण्येव जर्भरी तुर्फ- रीतू ' इत्येवमादीनि आश्विनोरभिधानानि द्विवचनान्तानि लक्ष्यन्ते । अनेन 'आश्विनोः काममप्रा-' इत्याश्विन सूक्तमवगम्यते । देवताभि- धानानि च घन्ते जरीत्येवमादीनि । अवयवप्रसिद्ध्या च लोकिके- नार्थेन विशेष्यन्ते । एव सर्वत्र ॥ ४९ ।। ३५ The meaning should be enjoined (To this the following] 18 said by us in reply) Owing to the ease (of understanding the meaning) the non study of the disclosing [18 enjoined] But (ca) the study of the letters [1s enjoined) owing to (their) being difficult to grasp [There is] only ignorance of the existing Imeaning] 49 The meaning, though present (in the passages brought forward by the Purvapaksın as unintelligible] is not understood owing to carelessnese idleness etc inferred from the root on the streagth of the Nighantu (rugarnah= a list of difficult Vedic words) etymology and grammat For example 'Srngeva jatbhari Turpharitü'- these and others are observed to be the epithets of the Asrins ending with [the termination of the dual number By this the hymn in honour of the Asvins concluding with 'Assinoh kamamapra' is understood to have been referred to] And [ss] epithets of tho deities the words Jarbhari and others become appropriate And [these words ] are characterised by ordinary meaning on account of the knowo songe (prasid lhih) of [their ) componunt parts Tbue, overywhere I we have to explaln what are regarded 08 meaningless words ] ·159 . . (12) saharanasia I. I. 31-35 उक्तश्चानित्यसंयोगः ॥५०॥ (सिद्धान्ते उदाहरणसूत्रम्) 'परन्तु श्रुतिसामान्यमात्रम् ( १. १. ३१)' इत्यत्र इति । लिपदेशश्च तदर्थवत् ॥ ५१॥ (सिद्धान्ते याक्तिः ). आग्नेय्यानीध्रमुपतिष्ठते' इति विधानात् विवक्षितार्थानामेव ३८ मन्त्राणां भवति लिनेनोपदेशः।यदि तेऽमिप्रयोजनाः, ततस्त आमेयाः। नामिशब्दसंनिधानात् ।। ५१॥ ऊहः ॥५२॥ (सिद्धान्ते युक्तिः) ऊहदर्शनं च विवक्षितार्थानामेव भवति । किमूहदर्शनम् । न पिता ४१ इति । अन्ये वर्धन्त इति गम्यते । प्रत्यक्ष कौमार- वर्धते न माता- And the association with transient things has (already) been explained, 50 [This has been done] under this [sutra], narmely, 'Parantu Śrutisāmāngamåtrom.' Instruction (for the use of a text for a certain purpose] by means of an indicatory mark [shows that] that [text is] possessed of a meaning. 51 From the injunction [He] approaches the fire-kindling priest with a stants in honour of Agni, [it is understood that] instruction ( for use) by means of an indicatory mark becon es possible] only in the case of texts whose meaning is intended to be conveyed. If they are ) for the purpose of gni, then [they are] in honour of Agni; land] not on account of the pregence of the word Agni. Modification (also shows that the texts have a meaning). 52 And modification is observed only in the case of (tests whose meaning is intended to be conveyed. What ( is this observation of modification ? !It is! thus: 'The fatber grows pot, not the mother': (From this it] is understood that others ·160 srauta Reader यौवनस्थाविरैर्वर्धन्ते मात्रादनः । शब्दो न वर्धते-इति ब्रूते । का पुनः शब्दस्य वृद्धिः । यद् द्विवचनबहुवचनसंयोगः ॥ १२ ॥ विधिशब्दाच ॥ ५३॥ (सिद्धान्ते युक्तिः) विधिशब्दाच्च विवक्षितार्थानेव मन्त्राननुवदन्ति--'शतं हिमाः' 'शतं वर्षाणि जीव्यासम्' इत्येतदेवाह--इति ॥ ५३॥ इति श्रीमदाचार्यश्रीशबरस्वामिकृतौ मीमांसाभाष्ये प्रथमस्य द्वितीयः पादः । अर्थवादपादोऽयम् ॥ इति मन्त्रलिङ्गाधिकरणम् । grow. But ) the mother and others obviously grow on account of childhood, youth and old aget 'The word does not grow'-- this ( is what the sentence] gaye What again [is meant by] the growth of a word ? [It is ] the conjunction with the dual and plural number. And from the (synonymous] word in the Brāhmana (we learn that texts have a meaning). 53 And from the synonymous] word in the Brāhmana (ndlah) [ they ] declare the terts [to be such as certainly hava (their) meaning intended to be conveyed Satam bimāh' [is a Vedic expression]. Satam varsani divyasam '-this [ is what the Brahmana] says [in parephrasing it]. Thus [ ends ] the Second Quarter of the First [Chapter in the Bhāsya on Mmūms ( which is ] the composthon of the glorious Preceptor, the illustrious Sabarası ūmin Thas [ts] Quarter clealing auth Praise. Thue (ends ] the topic of Mantralınga.