Thite, G. U. - The Doctrine of Metres in The Veda

Bhandarkar Oriental Research Institute
THE DOCTRINE OF METRES IN THE VEDA Author(s): G. U. Thite Source: Annals of the Bhandarkar Oriental Research Institute, Vol. 68, No. 1/4, RAMAKRISHNA GOPAL BHANDARKAR 150TH BIRTH-ANNIVERSARY VOLUME (1987), pp. 425455 Published by: Bhandarkar Oriental Research Institute Stable URL: http://www.jstor.org/stable/41693339 . Accessed: 21/01/2014 09:16
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THE DOCTRINE
OF METRES IN THE VEDA By G. U. Thite
In theVedicsacrificial verses of various kinds are recited. performance Theseversesare composed of theVedic age gave in somemetres. The ritualists in a mystic to the metres. They went on speculating verymuch importance manner on metres their in generaland individual, and also on magicoreligious themetres on thebasis of Vedic speculations significances.Now we shallstudy and tryto illustrate thedoctrine of metres in theVeda. of the word chandas (metre) Etymology of thewordchandas1 is givenby theVedictextsin three ways. Etymology In twoof them therootis thesame viz. chad. But the meaningsdiffer.Thus Mto coveretc." or "to theVedictextsderive thewordfrom chad either meaning we may thefirst please,to seemgoodetc.". Thus to illustrate way of etymology, TS V. 6. 6. 1 where referto it is said, " Prajpatibuiltthefire ( -altar ). It kept did not approachit; they,clothing being razor-edged.The gods in terror, it and that is in the metres( chandas- ) approached ( chdayitv ) themselves " have that name. Similarly, whythdmetres JB I. 283 f.,thiswordsis derived from the rootchad to cover. Prajpati createdgods. Afterwards Death was also created. Prajpati advised the gods to protect fromDeath by themselves means of bringing metres. Then the Vasus, Rudras, dityas and together Visvadevasbrought and Anustubh Tristubh, together Gyatrl, Jagat respectively, into themand covered[chad) themselves entered thereby. Now because the metres thegodsfrom themetres are called ) covered Death,therefore ( chandmsi chandas- ( cp. JUB I. 4. 4. Iff.). SimilarlyChU 1.4.2 derivesthe word therootchad to cover. Thus thegodsafraidof deathentered chandas from into the threefold science. They covered( acchdayan) themselves with metres. " Because they withthese,that is why the metresare ) coveredthemselves ( calledchandas." A II. 1. 6 also derives thewordsimilarly. " His ( of man) hairare Usnih,his skin Gyatrl his flesh his sinews Anustubh, his ; Tristubh, bones JagatI,his marrowPakti and his breathBrhatl. Since he is covered themetres are so called. NiruktaVII. 12 therefore, ( channah) withthemetres, also thewordis derived from thesame root( chandmsichdant). From this 1. Onthis IS VIII. 2 ff. seoWeber subject), ..54 RGB.
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kind of etymology the meaningof the word chandas appears to have been ". According formulas to Vinayaka's commentary on nkhyana protecting " is BrhmanaXI. 5 by thewordchandas "protection metres ofthetextthrough to be understood tath chdayantidhiatvacchdant ( paavo yathgrhastham chandnsi varnms chdayanti safnghtaniy amena bahirbhvanivrant ). The etymological the the word of Vedic texts in connection with chandas attempts from of metresviz. coveringand protecting impliesthe magical significance the fearful things. As faras theactual sense of the wordchandas viz. metres, of Vinyakaseemsto be acceptable. explanatiou in the Vedic texts is Another thewordchandas observed way of deriving from therootchad meaning to MS III. to please,to seemgoodetc.8 According 4. 7, thegodsafter Thenthey Death. afraid Asuras became of the killed having saw themetres thatpleased ( acchan and entered into them. With everything dayat) them theycovered ( acchdayanta) themselves.That is whythemetres and are calledchandas. Here boththemeanings of therootchad are mentioned 1 we themetres 2. VIII. are connected 5. withboththe activities. B read, " Prajpati,having .The gods gave askedforfood.. from freed himself evil,death, are cattle him that food,these to themetres ; and bricks ; forthemetres relating inasmuch him and cattleare food. They ( the metres ) pleased( acchandayan) the word as they are calledchandas". Fromthis etymology, pleasedhim,they chandas seemsto mean " thepleasant, lovelyaspectof a song"3. This etymology also throws of metres viz. to pleasethe lightuponthemagicoreligious significance listener thegods. particularly A quasi-etymology of the word chandas is foundat TB II 2, 8. 6 f. " killed( pressed Thus according to thistext, The gods,after having ) Soma said, 11 it again." They we have killedtheone whowas thebestof us. Let us produce ' are so-called. then produced (sw-) it by means of metres;thatis whymetres the text Here it is not clear fromwhat rootthe wordis derived. Apparently is derives it from theroots to impel, etc. In that case the etymology produce of a magicoreligious significance It, however, obviously implies unsatisfactory. etc. chandas viz. to impel( thegods), to produce Numberof syllablesand of the metres and of feetof a metrehave of syllables In theVedicliterature thenumber feet is supposedto bo and of The number own their syllables significances. in variousrespects. powerful 2. Hauer, thesame from rootand according theword chandas , 0. 26,derives Yoga it originally meant an enticing to him magical song. this 3. Weber, cp. thesame, etymology; IS, VIII, p.8 accepts IS, I. 29,n; cp. also Wrterbml ') I. 404. 'VackQrnagelAG}IL 2.222;Myrhofer, Debrunner,
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The GyatrT-metre is said to be of eight foothas eight syllables. Its every syllables ( astfcsaramha v ekam gyatrafn padam BrhU V. 15. 1). This number of some ritualdetails. Thus on the veryoftenservesas measurement ninth of the D Dasartra of the vdashasacrifice a groupof eightverses day in theout-of-doors is a chant. " Eight-syllabic (V II. 616 ff.) is to be recited and brahman-splendour; one obtainsstrength GyatrI-verse; Gyatris strength and brahman-splendour The Bharadvjasya thereby" (TMB XV. 1. 8). has eight-syllabled adrasrt-sman finale. The Gyatr is eight-syllabled; cattle have eight thissmanhelpsto obtaincattle ( JB III. 248). In hoofs;therefore theDlksanlyesti oftheAgnistoma-sacrifice, thecake forAgni is to be baked on and it is theAgni's own metre eightpotsherds. For Gyatris eight-syllabled of thesame sacrifice, if the sacrificer who is ( AB 1. 1 ). In themorning-recital the sacrifice is a called or non-brahmin of and is performing abusingly ill-spoken is subjectedto defilement, then eighthundred versesare to be recited. " For Gyatrhas eight-syllables; by meansof Gyatr,thegodssmoteaway the evil, thedefilement; thusby Gyatr he ( theHotr) smitesaway the evil, the verily defilement" post shouldhave eightcorners. For (AB II. 17). The sacrificial thepostis also Gyatris eight-syllabled; Gyatris theforepartof thesacrifice; the forepart of the sacrifice;therefore, it should be eight-cornered (B III. 6. 4. 27). Sometimesattemptshave been made in the Vedic textsfor mystically Thus according to a storyPrajpati, whyGyatris eight-syllabled. explining created in thebeginning, watershe created foam; from waters;from foam, clay; fromclay, sand; fromsand, pebbles; frompebbles,stone; fromstone, metal oregold. Now thatwhich was created was flowing; ore; from and inasmuchas it was flowing( aksarat ), a syllable ( aksara -) resulted therefrom; and as it flowed inasmuch thateight-syllabled eight times, Gyatrwas produced ( SB a Thus VI. 1. 3. 1 ff. here of has mysticalexplanation why Gyatr ). eight a mythological of the number syllablesis given. Similarly story4 eightof the of Gyatris givenby AB III. 25 ff. According to thattext,soma was syllables in theyonder at first and gods tried world to obtainit withtheagencyof metres. All themetres at thattimewereof four-syllables each only. First Jagatlwent to bring But she wentonlyhalfway, felt weary and having lost three soma. cameback. SimilarlyTristubh wentand came back havinglost one Syllables madea successful and brought not only however, syllable. Gyatr, expedition thesomabut also thesyllableslost by the othertwo metresand became eightTS VI. 16. 2; VMB Till. 4. 1 ; SB IV. 3, syllabled (cp. withsomedifferences 2.7). 4. Forthis Cf.Bloomfiold, JA08 legend , XVI,p. 1 ff.
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Thus in the however, Sometimes, GyatrIis said to be nine-syllabled. The a baked is that the cake be is to reason nine on Atithyesti potsherds. is is the the of the also half of front front sacrifice. Similarly GyatrI tithyesti i. e. the eightwhichare in the thesacrifice. Again,GyatrIhas ninesyllables is addedto it ( SB HI. 4. 1. 15 ). verseand one om which is oftensaid to be eleven-syllabled The Tristubh-metre ( KS XIX. 12; a of mny sacrificial also servesas measurement XXI. 12 etc.) and thisnumber of the fire-altar, eleven Lokamprn-bricks are to details. In case of rebuilding has eleven syllablesand Tristubhis valour. Thus be laid down. " Tristubh withvalour" ( KS XXII. 2 ). Whenthesacrificial one buildsthefire-altar post the firstand last sevenversesare to be recited. Out of them is beinganointed, becomeseleven. Tristubh three timeseach. Thus the number re to be recited identical with the thunderbolt of Indra. has eleven syllables. It is moreover " Thus withthose whoknowsthusM ( AB II. whoseabode is Indrahe prospers is a partofa somasacrifice, a cake is to be which 3 ). In theanimal-sacrifice bakedon eleven potsherds." For Tristubhis eleven-syllabled.It is Indra's to Tristubh; one thereby viz. Tristubh, animalsbelong metre puts animals in his " ( MS III. 10. 2 the In at the time animals sacrificeos Rjasya-sacrifice, ). ( ) a hymn with theHotrrecites of midday-pressing beginning janisth ugrah ( This hymncontainselevenverses. " The Tristubh containseleven X. 13). withTristubh;Tristubh is might, power, syllables. The Rjasya is connected 99 AB is VIII. 2 in this strength ( power, strength; Rjasuya might, ). Similarly The be this of number elevenSmans are to used. elevenis sacrifice significance also similar(TMB XVII. 10. 7 ). said to be containing is often twelve The Jagatl-metre syllables( dvdasalso servesas ksar jagati ) ( JB I. 141; TMB VI. 3. 13 etc.). This number to the opinionof some, the in the sacrifice. Thus according a measurement oftwelvestepsfrom is to be laid downat thedistance theGrha* havanlya-fire Hence patya-fire. " For of twelvesyllablesindeedconsiststhe Jagatl-metre. " to the means of sacrificer ascends heaven the he by Jagati (B I. 7, thereby ( ) twelvebricks called chandasy 3. 25). In thecourseof fire-building-ceremony is twelve-syllabled; are to be laid downin themiddle layer. " For Jagati Jagati withcattle, cattleis food; themiddle is identical ; thusfoodis layeris themiddle " SB VIII. 3. 3. 3 at the time heldin themiddle ). In theAgnistoma-sacrifice ( the call of the Hotr consistsof seven syllables( viz. of the eveningpressing ,f The " O Adhvaryu, let us tworecite somsvom Adhvaryu's reply ). (idhvaryo consistsof fivesyllables( viz. somvo daivom "Let us two recite,O divine one "). " This makesup twelvesyllables; Jagatihas twelvesyllables; verily " AB III. 12 at thethird-pressing place Jagatiin front thusthey ). The Plava(
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finale. JagatIis twelvesmanhas a twelve-syallabled syllabledand is identical with finalealso serves the Therefore with cattle. Plava-sman twelve-syllabled to obtaincattle( JB. III. 195 ). The Virt-metre is ten-syllabled ( daksar virtTMB VI. 8. 2; XIII. details. In the of many sacrificial 7. 8 etc.) and this is also a measurement afterthe sacrificai courseoftheNew and Full moon-sacrificies, grass is spread, : winnowing are following tenutensilsare to be placedon it. Those tenutensils - ), sword wooden basket(rpa-), agnihotra-laddle ( sphya (agnihotrahavani ), potsherds( kaplni ), wedge ( amy ( krsn5jina')9 -), black antelope-skin mortarand pestle ( ulkhalamusale) and the large and small millstones has ten syllables are heremeasured by Virj which ( drsadupale). The utensils is of also The the 1. 1. I. 22 B by the Agnihotra-offering measured process ) ( " the in the fire,twice one wipes( spoutof the Virj-metre Twice one offers spoon ), twiceone eats (of themilk) and fourtimesone ladles. These are ten is Virj ( B II. in themetre are tensyllables there Virj and the sacrifice acts; the metesout them 3. 1. 18 ). At thetimeof purchasing soma-stalks, Adhvaryu tentimes. For Soma is of Virj-nature ( B III. 3. 2. 17 ). Again,thesoma is withtenobjects; forVirj cosists of ten syllablesand soma is of to be bought of the Sprt-bricks Virj-nature (SB VIII. 4. (SB VI. 3. 3. 18). The number are laid downin 2, 13 ) and thatof Virj-bricks ( SB VIII. 5. 1. 5 ) bothof which is ten. Here also theten-syllabled thefire-building-ceremony Virj is mentioned of a year-long sacrificial sessionthe as a measurement. On the Visuvat-day withtenstobhasis to be sung as theAgnistoma-sman." The Bhsa-sman food" ( JB Ili Virj hs tensyllables;Virj is food; forthe sake of obtaining 390). said to be twenty-four syllabledand then the Gyatr is sometimes consideration the three feet taken into of all is number together twenty-four of sacrifice. In tke also Gyatr worksas a measurement By this number versed. " Gyatr ha$ is twentyfourthe Agnistoma-laud Catustoma-sacrifice, withlightand brahman-splendour." syllables; Gyatris identical twenty-four can be obtained(TMB XIX, 5. 8). The Then lightand brahman -splendour versedPavamnas in the first of usingtwo twenty-four sameis thesignificance the of establishing TMB 8. At time the firesa 2 XIX. Apaciti-sacrifice ( ). is offered to Agni Pavamna, Agni Pvaka, and Agni cake on eightpotsherds in all. " Gyatr has twenty-four uci. Thus thereare twenty-four potsherds Agniwithhis own syllables;Gyatris Agni'sownmetre. Thus one establishes The is 2. sacrificial altar II. 1. 17). metre" (SB steps broad in twenty-four " front. For Gyatrhas twenty-four syllables;Gyatris the forepart of the in the courseof fire sacrifice" (SB III, 1. 5. 10). For the animal-sacrifice
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versesare to be used. " For GyatrI building-ceremony twenty-four enkindling Is twenty -four to GyatrI; as greatas Agni is, as great syllabled; Agnibelongs " SB VI. 2. 1. 22 is hismeasure so much Tristubh him kindles by ( ). Similarly Is sometimes said to be forty-four tristubh syllabled( catucatvrimadaksar ). The metre Tristubh servesas a means of measurement in the sacrifice by this n imber. Thus if the sacrificers desireto possess power ( ojaskmh) they should be forty-four in number and get themselves consecrated fora sacrificial session. "The Tristubh-metre has fortyfour is powerand syllables; Tristubh thenobtainpowerand valour ( KS XXXIV. 9 ) . JagatIhas in all valour ; they forty-eight syllables ( astcatvrimadaksarjagati ) and this numberalso servesas a measurement in the sacrifice. At the time of Vasordhr-offering, in the course of fire-building "For JagatI is one offers forty eightofferings. the cattle to one thus obtains cattle" (KS syllabled; forty-eight belong JagatI; XXI. 11 ). On theninth a fortyday of theDasartrain theDvdasha-sacrifice, stoma is used. This also helps to obtaincattlebecause Jagatis eight-versed and is identicalwithcattle (JB III. 242). In the Asvaforty-eight-syllabled medha-sacrifice thereare forty-eight also the same In thisconnection offerings. of the is given (SB XIII. 1. 3. 8.). Similarly the significance significance number the of humanof man to the at time bound central the forty-eight post sacrifice is the same (SB XIII. 6. 2. 5). The thirty-syllabled Virj ( trimad of somesacrificial details. The fireaksar virj ) also servesas a measurement "For the Virjbe thirty broad altarfora Soma-sacrifice should behind. steps a firm metre consists of thirty o the means the syllables, Virj, godsobtained by in thisworld and evenso doeshe ( thesacrificer footing by meansof Virj ) now, " SB III. 5. 1. 8. obtaina firm On the in thisworld footing place wherethe ( ). fire is builtup, one has to sow theseedsof all the herbs. Earlier to this fifteen jarfulsof wateris pouredand afterthis also fifteen jarfulsof wateris poured. This makes the number consistsof thirty syllables} thirty. " The Virj-metre food intohim is the he the the whole food thus whole ; 'Virj Adhvaryu ( ) puts " " sacrifice ) ( SB VII. 2. 4. 25 ). In thecourseof theAsvamedha (the sacrificer is the are to be offered Here also thesignificance thirty Audgrabhana offerings same ( B XIII. 1.7. 4). detailsby Some other metres also becomemeasurements of the sacrificial has of syllablesin each of them. Thus the Anustubh-metre the total number of some sacrificial is a measurement details. and thisnumber thirtytwD syllables thewatersforconsecration, one draw9 whilegathering In theRjasya-sacrifice, "This makes thirty-two. sixteenofferings. Anustubh sixteencups and offers as muchis thespeech, withAnustubh; has thirtytwo syllables;speechis identical " MS IV. 3. 10 The sacrifice of thirtytwo one getsconsecrated daysis thereby ( ). "For are these desires to identical be one who to getcattle. days by performed
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is speech; fourtwo syllables;Anustubh withAnustubh; is of thirtyAnustubh these the speech,through has fourfeet footedare cattle ( Anustubh ); through thenumber thirty-six days,one holdscattle" ( TMB XXIII. 28. 2 ff. ). Similarly a is of some measurement of the Brhatl-metre (sattrmsadaksar brhatl) the in middle details. Thus in the Fire-building sacrificial layer,the ceremony, and northern western Brhatl-bricks are put. On each of the southern, sides, twelvebricks becomethirty are put. Thus they six. Thereare thirty-six syllathusputs the bles in Brhatl;Brhatlis identical one whoknowing withautocracy; bricks, getsautocracy ( KS XX. 11 ; cp. MS III. 2. 9; TS V. 2. 2. 4 f.; B VIII, 3. 3. 8 ). The Dvdasha- ( twelve-day said to be one of is mystically ) sacrifice " For one -six is for twelve one consecrated Upasads days; performs thirty days. fortwelvenights; havingbornanew, havingpassed twelvedays continuously, shaken thepureand purified one goes to the gods. Thus clearhisbody, having the twelve-day sacrificeis (mystically) one of thirty-six days''. "Brhatl has thirty of Brhatl" ( AB is the way ; the twelve-day-sacrifice syllables IV. 24). The counting of syllablesin a metreis not always very of the number comesintoexiststrict of syllables and objective. Whenever a particular number metre the enceevenby combination then of twoversesof different having metres, that particular numberof syllablescomes into existence. Thus in the course of the Sodasl-sacrifice, the metres. He mixes verses in the Hotr intertwins I. 161. Pakti ( RV I. 82. 1; 3, 4 ). When RV 1-3 with verses in Gyatrl ( ) thentwo Gyatrl( 24 syllables ) are mixedtogether, ) and Pakti ( 40 syllables Anustubh ( 32 plus 32 ) versescomeintoexistence ( AB IV. 3 ). The Hotrpriest mixes versesin Usnih (28) and Brhati(36). One Usnih and one similarly to JB II. 89, Brhatl also form twoAnustubhs according ( AB IV. 3). Similarly six Gyatrs( 6x24 = 144) are equivalentto fourBrhatls (4x36 - 144) and threeJagatls ( 3 x 48 = 144 ). A very of the syllaof the number statement in themysticism interesting " of reason one syllable of Metres are different metres is as not bles follows : by " is theVirj-metre nor yet by two ( AB I. 6; cp. B XII. 2. 3. 3 ). Therefore " it has that In of five metres. three the said to be mystically containing powers it is (mystically) Usnih and Gyatrl (which also have threefeet each). feet, to RV VII. 1. 3 and 18. Otherwise In that it has elevensyllables(This refers in that it has thirty-three syllablesit is Virj has tensyllables ) it is Tristubh; Anustubh by syllables). For metresare not different (which has thirty-two is its fifth that it is two. that In of nor one reason Virj syllable yet ( power)" ( AB I. 6 ; and cp. KB XXVII. 1 ) .
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We saw above the significances of syllables in various of the number metres. The number and becomesvery offeetofthe metresis also significant oftena measurement details. Thus GyatrI has threefeet of the sacrificial to the Hotr's call 1 TS III. The 2. 9. response Adhvaryu's tripada gayatr ( ). at the timeof the morning-pressing consistsof threesyllablesviz. ukthah. For GyatrIhas three to theGyatr-metre feetand themorning belongs -pressing has four feet( catuspad which theTristubh-metre ( TS III. 2. 9. 1 ). Similarly Thus the becomes a measurement in sacrifice. response Adhvaryu's tristubh) to theHotr'scall at thetimeof themidday-pressing viz. offour consists syllables uktham has foursyllables(TS III. 2, 9. 1 ). On the third v5ci' forTristubh of offiveverses the a sman consisting in the Dasartra day Dvdasha-sacrifice, " For Paktihas fivefeet; food is to be sungat thetimeof out-of-doors-chant. . khdyam is fivefold , lehyamt cosyam: Syana); forthe (viz. aiyam, peyam sake of obtaining food" (TMBXII. 4. 6). Similarly, akvar-metre, having sevenfeet( saptapad akvari) becomes a measurement the in sacrifice. Thus theAdhvaryu's to theHotr's call at thetimeof thethird-pressing consists response " TS " of sevensyllables viz. uktham . For has seven feet akvar vcindrya ( III. 2. 9. 4). In theAgnihotra-performance, one praisesAgni standing nearby, withsevenverses. " For akvarl has sevenfeet; cattle belong to Skvarl; one obtainsthereby cattle" (MS L 5-6). While singing the Yanvasantani -sman thePrastva mustbe recitedthreetimes. The finalealso is to be sung thrice and thePratihra is to be pronounced seven is made. once. Thus the number " For Sakvarhas sevenfeet" JB III. 92 ). ( In thisway we observe that ( 1 ) thenumber of syllables as well as that of feet of metresis verymuch significant because it servesas a particularly measurement in many sacrificial details; (2) one gets some good resultsby thismeasurement number maintaining by themetrical supplied ; ( 3 ) thetheory of numbers is rather loose and mustbe understood mystically. Numberof metres there are manymetres, at different number of Although places,5different of metresis specifically Instead the exact mentioned. and actual mentioning theritualtextsoften of themetres, a number mention number whichwill suit to on the ritual. Sacrificeis a proportionate, theirmysticalspeculations wellthe of sacrifice there is measured one viz. to activity. Among guiding principles of The measurements sacrifice number of metres intact. keepthe varyaccording 0. Of.Weber, IS, VIIfp. 13ff.
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to thecontext measurements because theritualists the particular wantto support in theritualon thebasis of thosenumbers. Thus forexample, the number of metresis said to be three. sometimes 13I. 120 teaches us, c4Three metresverilycarrythe sacrifice viz. Gayatrl, J are three there Tristubh that and JagatT Similarly B XII. 2. 2. 21 it is said metres is also made to the numberof three ( cp. JB II. 360 ). Here reference of are one by one put in contactwith these three metres Soma. pressings Now, - (cp. e. g. JB I. thethree themidday,and the third viz. themorning, pressings that of these threemetres withtheimportance 266). Andit is quitein keeping thenumber of metres is mystically themselves told to be three. At the timeof theGayatrl Be bornafter out fire, one addresses Fire withthewords,44 churning thisKS XXVI. 7 remarks, Tristubh,... metre,... Havingmentioned Jagat,... 44 Thesemanyare themetres( etvanti vai chandmsi) 99 ( cp. KPKS XLI. 5 ). with the Somathis remarkin connection KPKS XXX. 5 and XLVI. 5 repeat 44 and The Aindravyava-cup to Gayatrl,theukra to Tristubh belongs cups. threeof the metressee to Jagat". For the number thegrayana-cup belongs also KS XXV. 9; KPKS XL. 2. is said to be four. To the of themetres thenumber Sometimes, however, above threemetres,then the Anustubh-metre is added. Thus JB I. 300 we are thecarriers of sacrifice;Gayatrl, Tristubh, Four metres JagatIand read,44 metresare, thesemany only are the metres. The otherremaining Anustubh, are usedmost to AB, dependent on thesemetres ; forthesefourmetres according fourof the metresalso sometimes in the sacrifice. This number prominently the the earthfor preparing becomesa sacrificial measurement.While digging one has to take spade withfourverses. Having prescribed this,TS fire-pan, ' cp. MS III. 1. 2 44 For four are themetres V. 1. 1. 4 remarks, Similarly ( ). withfourversesbecause the is to be gathered thefire-pan theclay forpreparing of Somaare four( TS V. 2. 3. 4 ). At thetimeof Samsava ( confusion metres a Somasacrificers two which when non-friendly perform happens pressings or a mountain river not the and at sacrifice separated by places simultaneously ) because thesemany only are the metres( KS metres are givento four offerings sacrifice whenthe horsesare running XXXIV. 4). At thetimeof theVjapeyafor four are the metres over to are be four formulas recited them; race, (TB 1.3. 6. 5). of the metresis said to be fiveand to the metres thenumber At times in the is added. The audgrabhaya-oftexvng mentioned above, Pakti-metre6 is to be performed by means of a verse in the AnustubhAgnistoma-sacrifice h in " Pnkfca-yaja 6. Cf.my section, English paper Bsilcalpanyma^ p. 22. RGB.. .55
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tha metre. The ritualtexts, showthatthisverse contains,mystically, however, and of seven has one characteristics of all thefivemetres. Thus it foot syllables threeof eight syllables. Out of the seven syllables of the firstfoot, three are to be attached to thefirst footof theeight syllables. Thenthelatter syllables verse. The remaina Tristubh-metre a of i. e. becomes footof elevensyllables ing foursyllablesare to be added to the eightsyllablesof the secondeightsyllabled foot. Then it becomesa footof twelvesyllablesi. e. of a Jagata footof GyatrI-metre metre verse. The third footis by itself of eight-syllabled as the verse. The wordsvh which is addedto thisverse is to be understood verse. Having shownthis, fifth foot. Thentheversebecomesa Pakti-metre XXIII. KPKS XXXV. 8 ). thetextssay thatthese are themetres KS 2; ( the numberof metresis said to be six and then the metre Sometimes of the morningnamedKakubhenters intothelist. Thus in the recitation litany six metresviz. GyatrI,JagatT, sacrifice Tristubh, Kakubh, in theAgnistomato MS IV. 5. 3. Anustubh and Pankti are changedinto Brhatl-metre according " to be six. At the time of " Creeping Here thenumber of metres is mentioned for the out ofdoorschant,7the brahman-priest creeps as the sixth. For the metres are six. So he killsaway theevilbeingsby means of the metres( JB.I. ene modifies 86). Similarlyat the time of singingthe Rathantara-sman, 131 1. are six in number ). ( JB ( stobhati ) six syllables; For themetres Brhatis the number of metresis said to be sevenand then Sometimes it and 1. 23 added to the above six metres. In SB IX. 3. JB III. 86, is said, "There are seven metresincreasing by four (syllables Respectively) The orderof theseseven metres,each latter of which has four syllables more - GyatrI ( 24 syllables), Usnih (or Kakubh) than the earlier,is as follows (32), Brhati(36), Pakti (40), Tristubh(44) and JagatT (28), Anustubh servesas a measurement.Thus in thediks48 times thisnumber ( ). Many is ; forthe the sacrificer -grass by seven stalks of darbha purified ceremony, 6. 3; KS XXIII. 1 ). metresare seven in number(TS VI. 1. 1. 8; MS III. Soma is to be bought, an offering of thecow withwhich On theseventh foot-step with speech. is to be made; for thereare seven metres;metresare identical One thus obtainsthe whole speechby means of this offering (MS III. 7. 6). The sacrificialpost to which the victim is bound should be, accordingto some, seven cubits long, for the sake of makinga form of metres (KB of seven one sings an ajya-laud consisting X. 1). In theAgnistoma-sacrifice XIV. metres are seven there verses and obtainsall the metres; for 2). (KB The gods invoked Indra in the morning by means of seven metres. Therewithverses in seven metreseach fore one has to recitethe morning-litany stoma, p.171. L'Agni Henry, 7. Cf. Caland,
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In the Vjapeya sacrifice, increasingby four syllables (TB I. 5.9.7). there are seven Vjaprasavlya-oferings; for there ares even metres; Onb then obtains food by means of all the metres. (MS I. 11. 8; KS XIV. 8). to some ritualists,the lotusgarland which is to be worn by the According sacrificer at thetimeof theDasapeya-sacrifice in the Rjasya shouldconsistof seven lotuses; for,theyargue, the metresare seven and since the sacrifice is extended whenone wears such a garland,one wears the by means of metres, sacrifice itselfas it were ( JB II. 200). By performing theseven-day sacrifice, one obtains of For are the metres the are seven whole and lordship speech. they theworldof autocracy speech( JB II. 301 ). One obtains ( svrjya ) by means of thesesacrifices becausethe metresare seven and theyare identicalwiththe of autocracy world ( JB III. 301 ). Thus we observethat the number ofmetres is tolddifferently at different and it varies three to from seven to the of ritual places according requirements of has the metres number numerous that and the chiefof mysticism; significances of thesacrificial themis to serveas a measurement details. therelations of metres Now let us study and sacrifice moreclosely. Metres and Sacrifice That themetres in themetres (i.e. theversescomposed ) are used in the " statedby MS II. 4. 5. is directly sacrifice are used in Verilyall the metres the sacrifice( sarvni hi chandihsi yaje pray some ujyante)". Similarly used to are this also Thus is it other sometimes imply point. expressions said, " By means of metres, is stretched vai yajnas verily,the sacrifice ( chandobhir to JUB IV. tayate JB II. 431 ; cp. JB II. 200; SB XII. 2. 2. 17 ). According are inseparable and sacrifices each other from : " Wherever 12. 1. 8, the metres thereare the metres and wherever the metres, thereis the sacrifice, therethe " is said to be possessingall themetres sacrifice. The Dvdasha-sacrifice esa sarvacchand dvdahah are JB III. 369). The metres yad yajo (sa be to like the animals sacrifice to the Thus sometimes supposed carrying gods. are verily the ( draught B IV. 4. 3. 1, it is said, " The metres ) animalsof the satiate the gods and the gods satiate them. It is further gods.99 The metres theHriyojanasoma-cup, one reallysatiatesthe said that by means of drawing " thesacrifice " 2 For 4. 3. the IV. of metres metres SB to concept carrying ( ). godssee also AB III. 47 ; SB I. 3. 4. 6 etc.). to be a man and the metresare sometimes is oftenmentioned Sacrifice of the the limbs as Thus MS III. 1, 1, described body of that sacrifice-man. of sacrifice gayatr Gyatrlis said to be themouth cp. KS VIII, yajamukham (
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8; TS V. 3. 3. 4; TMB VII. 3. 7 ). Sometimes GyatrIis said to be the foreto JB 4. 1. of the sacrifice IH. 6. 15; 4. 27; 7. 1. 28). According part (SB I. 250, Gyatris thenavelof thesacrifice-man. Elsewhere Gyatr,Brhatiand Anustubhare said to be the threebellies ofthesacrifice ( JB I. 311 ). TMB are said to be the nostrils( nsike) VII. 5. 4, theUsnihand Kakubh-metres " of thesacrifice. Therefore, although beingthesamemetre ( Usnih 8+8 + 12; from in different Kakubh8+12 + 8) they convey ways the sacrifice;therefore, and breaths are the two each of thenostrils, although they similar, ( out-breathing way. in-breathing ) issuein a different said to be bornout of metres. Thus AB IV. 3, it is sometimes Sacrifice is said, "The Sodasin (sacrifice) is verily fashionedout of all the metres sannirmito v esa chandbhyah yac choda cp. also AB IV. 4). ( sarvebhyo thesacrifice whichends withil and JB I. 250, it is said thatGyatrIgenerates is also said to have generated thesacrifice which has seven navels. Anustubh created the to III. DvdashaJB 317, Jagati (JB III. 285). According thegods, the gods obtainedit back from sacrifice. Whenthesacrifice departed we however, ( AB III. 45 ). Sometimes, by meansof theBrhmanaand metres findthat metresare said to be bornout of thesacrifice. Thus V X. 90, 9 the thesacrifice. is said to be from of metres origin of themetres can be evident and sacrifice fromthe The closeassociation horse in theAsvamedha-sacrifice is said to be examples. The sacrificial following 2. 19 The built the Anustubh-metre to XIII. 2. up Fire). belonging (SB metres be with the to identical in said is general(BX. 5. 4. 7). ( altar) to the Gyatr-altar Sometimesthe built up fire( ) is said to be belonging to AB metre(B VII. 2. 1. 16; 3. 2. 9; 4. 1. 41; X. 1. 4. 11). According is identicalwith theGyatrI-metre. The sacriIV. 23, the Dvdasha-sacrifice to GyatrI(B XII. 2. 2. 11 ; JB II. fice in generalis also said to be belonging the sacrifice withGyatrI (cf. B IV. 2. 4. 431 ). SB IV. 2. 4. 20 identifies to theVirj-metre is said to be belonging 21 ; 22 ). Elsewhere,sacrifice ( JB II. be to to various are said metres. also Thus Some 431 ). belonging soma-cups the Aindravyava cup belongs to Gyatr; the Sukra to Tristubhand the to Jagati grayana (e. g. KS XXX. 2; KPKS. XLVI. 5)." AB IV. 24 11 metre are identified.JB III. 6 remarks, It and Dvdasha-sacrifice theBrhati the extended is when Dvdasha is verilythe Anustubh-metre being being " Sometimes is said to be identical withAnustubh sacrifice in general extended. the sacrifice in general (TS V. 1. 3. 6; KS XIX. 3 ). KS XXXIII. 6 identifies 3. 9 9. the identifies in withthe B III. metres the with after-offering general. metresin general. Thus it will seem how sacrificeand metresare closely with each other. connected
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Priestsand metres witheach other. Thus also have close connections I. to the belongstoGyatrl; the Brhaccording JB 319, Maitrvaruna-priest Acchvka to Anustubh. KS XXVI. 9 mancchamsinto Tristubh and the identifies and metres priests ). Thus whenthe sacrificer ( chandihsivai rtvijah selectsthepriests selectsmetres he,mystically, only. Whenone selectsthe Hotr one selectsJagat; in this way the Hotr and JagatI are identical. Similarly and Pratiprasthtr Agnidh and Pakti,two Adhvaryus (viz. Adhvaryu ) and Hotr Maitrvaruna and Gyatri,Brhmancchamsin and Tristubh, Aticchandas, Acchvka and are to Anustubh Nestr and andUsnih; Kakubh, implied be identical ( cp. KPKS XU. 7 ; MS HI. 9. 8 ). if notactually,put in contact Metresare sometimes withthe mystically, sacrifice. Thus in theFire-building metres' bricks ceremony chandasy-bricks ( ) 1 1 are laid down (B VII. 5. 2. 42 ; VIII. 2. 3. 7 ff.; 3. 3. ff.; 5. 2. ff.; cp. KS thefire-pan is to be XX. 2 ; KPKS XXXI. 17 ). The lumpof clay forpreparing to be It is the the black skin. on on hair-side. antelope's deposited deposited on metres(SB VI. For the hair are metres. Then Agni becomesdeposited the sacrificer wears a 4. 1. 6). In the courseof the fire-building ceremony, the hairinside. For skinwith plate. It is sownup in a black-antelope's golden are able to sustainthegoldenplate( B VI. and the metres the hair are metres 7. 1. 6 ; for similarcases cp. SB IX. 3. 4. 10 ; XII. 8. 3. 3 ; XIV. 1. 2. 2 ). The becomes as it were. At thattime an embryo whohas beenconsecrated sacrificer entersthe metres(SB III. 2. 1. 6). At the timeof Upayjas he mystically the animal whichis killedat the time of the animal(connected offerings), " SB III. 8. 1. 16 4< is addressed, Go to themetres sacrifice ( ). activities one takes help fromthe power of In many of the sacrificial a of the metres whileperforming metres. One makesmerely mention an activity one will indeedacquire the power thatby referring to the metres and supposes the queens of metres. Thus when in the course of the Asvamedha-sacrifice, is used; " Let the Vasus anointthee with formula anointthehorse,following the Gyatr-metre ; let theRudrasanointthee withthe Tristubh-metre ; let the " TS VII. 4. 20. 1 MS III. the thee with anoint Jagatl-metre 12. 19 ; dityas ; ( TB III. 9. 4. 6 f. ). Similarly KS-Asva IV. 9 ; VS XXIII. 8 ; SB XIII. 2. 6. 4 ff.; is to be made is addressedthus : the lump of clay out of whichthe fire-pan 11 fashiontheeby means of the Gyatr-metre ; ... May the Vasus Agiras-like ... ... the Rudras ... Visvedevas Tristubh-metre; ... ... dityas Jagatl-metre; May " 3 VS XI. 5. 58 ; SB VI. 5. 2. 3 ff.). metre (TS IV. 1. Anustubhf.; MS III. 7. 6; thefire-pan wordsare uttered At thetimeof fumigating similar in whichfumigaTS IV. 1 to be doneby meansof metres 1. tionis expected 6. ; cp.MS III. 7. 6; ( KS XVI. 5; BaudhSS X. 6 ) . KS XIX. 7 aptly remarksin this connection, " The fire-pan is prepared by means of the metres;fumigated by means of the
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chandobhir metres v es kriyate ; bakedby means of the metres( chandobhir roundthe fire-altar chandobhih dhpyate pacyate) ". At the timeof fencing to be mystically doneby meansof the with threelines also the workis expected metres(TS I. 1. 9. 3; MS I. 1. 10; IV. 1. 10; KS I. 9; XXV. 5; KPKS I. 9). are to be takenwith thewords sticks thetwolifting ; In thePravargya-ceremony, " The GyatrI-metre thouart ". Thenthesticks thou art; the Tristubh-metre becometakenby meansof thesemetres ( SB XIV. 2. 1. 16 ). behave in an antipathetic the metres way withthe Sometimes, however, withthe sacrifice did not agree to cooperate sacrifice. Thus oncemetres ( MS took is told about how reconciliation II. 6. 7 ; KS XIII. 8 ). Nothing place it can be concluded thatmetres thisincident them afterwards.But from between or not. withthesacrifice are ofdoublenature. Theymaycooperate Metres and the Sonia-pressings are closelyassociatedwitheach other.8 Metresand the Soma-pressings Tristubh Thus SB XIV. 1. 1. 17 identifies GyatrI withthe morning-pressing, and Jagati with the thirdpressing. Many times with the midday-pressing " to GyatrI, midday-pressing to is said to be " belonging morning-pressing to Jagati ( KS XXII. 3 ; SB XI. 5. 9. 7 ; JB I. 263 ; and third-pressing Tristubh 265; 266; 284; III. 57; SadB 1.4. 12; ChU III. 16. 1; 3; 5). JB I. 280 says Therefore thatGyatrIis the excellence( jayisthya) of the morning-pressing. it is called, mystically, metre whatever maybe usedat thetimeof thatpressing, and in connection withthe are the cases of Tristubh Similar Jagati GyatrI. told Purusa third and Nryana Prajpati pressing respectively. midday-pressing of the Bahispavamna-laud, to holdon to Udgtr frombehindat the chanting withthewords," Thou arta whichoccursat the time of the morning-pressing I holdon thee; bearme untowell-being." of the GyatrI-metre. falconformed time of the midday Pavamna at the be the is to done at The same action " M. withthe formula, Thou art... an eagle ... Tristubh-metre midday-pressing at the third the same is of time at the action pressing, rbhava-pavamna Again " ..." a of Thou art formed the the done with be to formula, Jagatl-metre ^bhu in AV VI. 48. 1 ff. ). Here also the three (SB XII, 3. 4. 3 if,; cp. formulas of are put into contact. For the connection metresand the threepressings three see also with the and Tristubh Jagati pressings Agnipurna GyatrI, 336. 6 f.;9 AB III. 13 givesa mythological whythesethreemetres explanation AOS J 8. Cf. ; Oldeuberg, Bloomfield, SBEtXLVI, p. 301. , XVI.4 ff. fritam tuchando 9. prtahsavanyogyarh / Oyatram kanthe traiatubhnugam madhyamam mdhyandinayntam /6 / tram /7 / irsanyarii jgatnngam trtlyasammm 6 f. . 336. AgniP
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are connected withthreepressings, one withone. Thus Prajpati distributed sacrifice and metresto thegods. He allotted GyatrIto Agniand Vasus at the and at the midday-pressing to Rudras , Tristubh Indra and morning-pressing to Visvedevas at thethird-pressing and A.dityas Jagat ( forthesegods, pressings, and the metressee also SB IV. 4. 1. 18). JB I. 288 anothermythological from the is found. According to that explanation, explanation GyatrIbrought and Jagat the midday-pressing heaven the morning-pressing ; Tristubh brought IV thethird-pressing 2. 7 3. ff. B brought ( cp. ). mentioned The associationof the threemetres withthe threepressings the morning-pressing in a verybroadsense. Although above mustbe understood " by the GyatrI-metre alone ( SB IV. 2. 5. 20 f.) and thereis " carried the to the GyatrI-metre, fore can be legitimately calledgyatra i. e. belonging are notso simple. Thus in the and of thethird-pressing cases of midday-pressing also are recited. verses other than those in the Jagatl-metre midday-pressing Thus in the midday-pressing which is called Traistubhaverses in Tristubh, versesin Jagat,GyatrI, Brhatl-metres are recited. Similarly, and GyatrI are and used Kakubh Anustubh-metres SB IV. 2. 5. 20 ). ( Usnih, metres withthe threepressings one with of thethree Thus theconnection In the not in a mysterious one mustbe understood middayway and literally. otherthanTristubh are used, thosemetresare also to metres although pressing of Thus out of thetwenty-eight as Tristubh. understood be mysteriously syllables add them to the and should one theKakubh-metre, syllables separatetwenty Then the number i. e. that of theGyatri-metre. fortyfour syllables twentyfour are to be added metre is obtained. The remaining oftheTristubh eight syllables to thethirty-six syllablesof the BrhatImetre. Then again we get the number other i. e. thatof Tristubh. Thus even thoughthereare some metres fortyfour converted into than Tristubhin the midday-pressing they are all mystically be can to be shown the third I. 242 Tristubh mystically pressing ( JB ). Similarly viz. GyatrI,Usnih, alone. Actuallysix metres of the Jagatl-metre consisting and Jagatare used in thethird Anustubh pressing. Out of the twentyKakubh, are to be added to the twenty-eight of GyatrItwenty foursyllables syllablesof e. the that of the i. then and numberforty-eight theKakubhmetre Jagatl-metre foursyllablesare to be added to the twenty-eight is obtained. The remaining Thereis already comesto be thirtytwo. thisnumber of Usnihand then syllables be it to divided is intotwoparts and withthirty-two metre theAnustubh syllables number sixteensyllableseach. Thus to theabove-mentioned -two,one of thirty sixteenthese forty-eight partsis to be added. Then we get thenumber syllabled are to be addedto the sixteensyllables i. e. that of the Jagatl. The remaining of the Yajayajlya-saman. Then a thirtysix syllablesof the Brhatl-metre
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comesintoexistence. The additional foursyllablesin fifty-two -syllabled Jagat thisJagat are identical withthequadrupeds. Thus thethird-pressing mystically even though othermetres are used at its time belongs onlyto the Jagat-metre (JB I. 242). The connection of theparticular is withtheparticular deity Soma-pressing basedon theconnection of theparticular theparticular metre with Soma-pressing. Thus Gyatrhas eight in each foot. The Vasus are eightin number. syllables in themorning-pressing the deityviz. Vasu is associatedwitheach Therefore, Tristubh has elevensyllables in each foot. The Rudras are syllable. Similarly elevenin number. Therefore in the midday-pressing the deityviz. Rudra is associatedwitheach syllable. Similaris the case of the third pressingwhich to which has twelve a belongs JagatI syllablesin foot. The dityasare twelve and therefore, in thethird-pressing thedeityviz. dityais associatedwitheach syllables( J I. 141 ). Prajpati and Indra obtainedworship by the gods by means of performance of the Apaciti ( worship For the morning) sacrifice. of thissacrifice to Gyatrwhich amounts is eight-syllabled. The Vasus pressing are eight. Thus Prajpatiand Indraobtained worship by Vasus. In the same obtained manner they worship by Rudraswhoare elevenand by thedityaswho are twelve means of theeleven to whichthe midday, Tristubh-metre by -syllabled amounts and by meansofthetwelve-syllabled to whichthethirdpressing JagatI 101 II. pressing amounts, respectively ( JB ). The closeconnection of the metresand the Soma-pressings is sometimes in determining someritualdetails. Thus at thetimeof the morningsignificant theMaitrvaruna-priest recites verses in Gyatr because the morningpressing pressing belongsto Gyatr (AB VI. 9). Similarlyat the firstturn of the Soma is to be pressedeighttimes. For Gyatr consistsof morning-pressing, eightsyllablesand the morning-pressing belongsto Gyatr ( SB IV. 1. 1. 8 ). the at versesin Tristubh are recited;forthe middayFurther, midday-pressing, to Tristubh(AB VI. 11). At the time of the third-pressing, belongs pressing verses are to be recited inJagatl-metre at thebeginning; For thispressing belongs to Jagat 15 At VI. the time each of all the Soma-sap (AB Soma-pressing, ). mustbe pouredout, offered and drunk. But if Soma is left over fromthe an expiationis made witha sman based on verses in the morning-pressing, for the morning-pressing Gyatri-metre; belongsto the GyatrI-metre (TMB IX. 7. If.). We saw above theassociation of Gyatr withthe morningpressing,of the with Tristubh and ofJagatI withthe thirdpressing. But to midday-pressing this normalposition, thereare some exceptions. Thus the midday-pressing is sometimes to theKakubh-metre said to be belonging becauseKakubhis used in it
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based on ( JB I. 180 ). TMB IX. 7. 6 f. one is askedto use theGaurivita-sman theversesin BrhatIas an expiation, if the Soma is left over from the middayto JB to the Brhatl-metre. ; forthemidday-pressing According pressing belongs I. 180, thethird-pressing becauseit is used is connected withtheAnustubh-metre in it. In an henoistic all the three to be alone carrying way,Gyatrlis praised which Thus to 3. 10 IV. B 2. an Gyatri pressings. according quotes opinion the number itselfbecame the metres like Tristubh,Jagatetc. by increasing of syllables. Therefore it is Gyatrl alone that carriesall the threepressings. TS 4. VI. 11.4, someritualthinkers ofall ask, "why Gyatrl, beingthesmallest " " themetres carries ? The answer all thepressings is, The grayana-Soma-cup is thecalfof theGyatrI-metre back towards ; verily it, it carriesall the turning is taken away a cow which turns back the towards calf Therefore, pressings. " we read Gyatrl verilycarriesthe morning-pressing, Gyatrl the Similarly " added that one and Gyatrlthe third-pressing* It is further midday-pressing whoknowsthis, fame and name upto his old age. Thus runi once possesses " I knowverily theGyatrI-metre all thepressings.Therefore, boasted, carrying me uptotheold age ( JB I. 289 ). The from myfameand namedo notdepart realreasonwhyGyatris said to be carrying seemsto be in the all thepressings factthatin morning-pressing in the chants all theversesare in Gyatr. The first and in thethirdare in Gyatr. This is toldbymeansof midday-pressing pressing a mythological said to Gyatr, in TMB VIII. 4. 2. " Tristubh and JagatI story " Let us join thee for She ( Gyatrl) asked, 11 What will resulttherefrom " " " " me? Whatthouwishest they said. She replied, To me mustbelongthe whole morning-pressing and I must have the lead of the last two pressings Therefore thewholemorning-pressing to Gyatrland the last two pressbelongs ingsare introduced by it. As regards themetres and sacrifice in general we mayconcludethat they are closely associated. The metres however are of a doublenature. Although to thesacrificial can sometimes helpful go againstit. mostly performance, they Metaphoricaldescriptions The metaphorical of metrescan implythe way in whichthe descriptions metres are supposed a studyof such descripto execute their power. Therefore tionsis fruitful.Metres are veryoften animals. They supposedto be draught are yokedto sacrifice is a cartor chariot which as it were and then the metres thesacrifice. Thus RV X. 114. 9 it is asked, " Who knows theyoking of carry " ? B I. 8. 2. 8 metresare said to be the draught themetres animals of gods here ( pa&avo vai devnm chandmsi). " As they(animals), when yoked, burdens for so the metres in like men, manner, convey( being yoked,convey ) thesacrifice to the gods" ( cp. B IV. 4. 3. 1 ). TMB XIX. 5. 11 also metres .56 RGB..
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to be draught to B IV. 2. 5. 20, Gyatr animals. According are described and Jagat carries the morning-pressing, carries the midday-pressing Tristubh " it is said, Three metres carries thethird JB I. 120 where pressing. Compare " Elsewherefour and Jagat. viz. Gyatr,Tristubh verily carrythe sacrifice is added to the above the sacrifice are said to be carrying and Anustubh metres II. I. three 431). (JB 300; chariots and themetres JB III. 313 f.,thestomasare said to be thedivine to thosechariots, wentto horses horses. The godshaving thedivine yokedthese theheaven. AB IV. 27 comparesthe metresto horsesand oxen. Thus it is : " Just as in theworld mengo withrelaysof freshhorsesor oxen, so said there of heavenwhen metres withrelaysof fresh they( theperformers ) go to theworld themetres in thecourseof the Dvdasha with he ( theHotrpriest ) transposes metres ". transposed it is supposed, are said to be likebirds. The metres, themetres Sometimes Thus of birds. AB IV. 23 it is to theheaven, in theform thesacrificer carry " said, He whoknowsGyatras possessedof wings,of eyes,of light,and of brilliance, goes to theworldof heavenwithGyatr as possessedof wings,of to eyes, of light,and of brilliance". SB XI. 4. 1. 8 also Gyatr is described the sacrificer to bird withbrilliant be a golden-coloured wingsand as carrying as a bird the worldof heaven(cp. B XI. 4. 1. 16). For the Gyatr-metre withbrilliant wingssee also KS XXXIV. 8. Elsewhereit is said that Gyatr Soma from theheaven( SB III. 9. 4. 10 ). becomefalconbrought having are supposedto be like a chariot. Thus TB 1.5.12.5, the metres " forme, O metres. By means of Prajpatisaid (to themetres), Be a chariot " For I this him shall Gyatr and JagatIbecamethewheels way. go by you became the side-poles; Anustubh and Pankti (wings); Usnih and Tristubh he went." The becamethehorses;Brhatbecametheseat. Ridingthischariot, of thisalso enjoysthesame kindof chariot. knower are magically The metres metaphopowerful.Fromtheabove mentioned to somegood it willbe seenhowthey ricaldescriptions carrythosewhouse them as a meansto obtainsome result. Even thegods,as we shallsee, use themetres and gods are closely also seen thatmetres kindof result. It willbe, however, metre which is associatedor even identicalwitheach. One uses a particular and pleases and that for a with connected god propitiates god particular closely to be a means times at is the metres him. Thus theidea ofpleasing supposed thegodswhoultimately of pleasing grantthe desiredresultto the performers.10 see to thesacrificer theresult ofgods ingranting ofthesacrifice lO.^For therole in the p.334 Sacrifice Brahmana-texts, tkj
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not Thus in theultimate the metressignificant analysiswe have to understand but rather Let us now studythe relations merely magically magico-religiously. of metres and gods. Metres and gods The metresand gods are verycloselyconnected. The metres carrythe sacrifice to thegods ( B I. 3. 4. 6 ). Theyare described to be the housesof the gods ( chandmsi vva devnm grhh). Thus " GyatrI is eight-syllabled; theVasus are eight. The Vasus becomethehouse-holders by meansof GyatrI. Tristubh is eleven-syllabled theRudrasbecome ; therefore ; The Rudrasare eleven of thehouse-holders means is Tristubh. JagatI twelve-syllabled by ; the dityas the become the are twelve house-holders ; therefore, dityas by means of JagatI. becomethe house-holders The Visvedevas by means of Anustubh ( no reasoning is given)" (JB 1.280). The Virj-metre belongsto all the deities ( sarvav etac chandah yad virtSB XIII. 4. 1. 13) and the case of the daivatyam is also the same { sarvadevatyo Anustubh-metre v anustup JB III. 63 ) to be the wealth,the cattle of gods ( chandmsi metres are desired Sometimes vai devnm vmam pasavah TS V. 3. 8. 1 ; MS III. 2. 6; 3. 2 ). The verses of gods ( devapur v es yad in theUsnihmetreare said to be the fortresses to JB I. 188, gods collectedthe sap of metres4 usnihahJB 1.227). According and the metres justas thebees collectthesap of flowers. Gods enjoythemetres become exhausted( ytayma priestrecitesthe morning-). When the Hotrhe makesthemetres fresh litany, ( B III. 9. 3. 10 ). By meansof the Pratigara, fresh( SB IV, 3. 2. 5 ). makesthemetres theAdhvaryu Metres are sometimesidentified with gods. If anothersacrificer is a then has to Soma-sacrifice one the simultaneously, begin performing morningi. e. beforethe normal time. Therebyone wins all th litany at midnight and thereby all thedeities : u For metres, all themetres, are identispeech, verily, all thedeities(chandmsivai sarv devath) " and thusone takeshold cal with of metres, of all the deities( JB I. 342 ; for the identification stomasetc. with thedeitiessee also JB I. 332; II. 350). SB III. 9. 3. 9 metresare identified with the early coming gods ( chandmsi devh prtaryvyah (cf. MS IV. 5. 3). Gods tookthehelpof metres in defeating Asurasformany times. Thus " M Gods defeated the Asuras by means of metres. 342 we I. read, verily JB breath of means of their means won ear by by Gyatr Tristubh, They ; eye by and speechby means of Anustubh meansof JagatI ( JB I. 99). Furtherthey thisworldby meansof GyatrI, fromthe middleregion them drove away from from theheavenby meansofJagatI of and from thecattleby means Tristubh, by
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meansof Anustubh the Asuras by (JB I. 99). Gods, led by Visnu,removed meansof metres ( KS XXXII. 5; cp. XIX. 11 ). At someplacesit is said that the boththe gods and Asuras were possessingmetres. But gods conquered " metres of Asurasand conquered metre was the lowest them, The monosyllabic one in possession of thegods, the heptasyllabic theirhighest ; theenneadsyllabic one was thelowest of the Asuras, the metreof the fifteen syllableswas their The and the Asuras were each with highest. other. Prajpati gods contending took place between them. The gods and having become of Anustubh-nature, Asurascalledhimto join themand he joined the gods. Then the gods throve ... By meansofmonosyllabic and theAsurasperished metre the gods took away themetre offifteen to theAsuras. By meansofthedissyllabic syllables belonging the metre,the metreof fourteen metre, syllables;by means of the trisyllabic metreof thirteen means of the the metre of metre, syllables; by four-syllabic ofelevensyllables twelvesyllables themetre ; by meansof thefive-syllabic metre, ; themetre of tensyllables ; by means of the sevenby meansof thesix-syllabic, syllabic,the metreof nine-syllables.By means of the eightsyllables of the Anustubh-metre tookaway theeightsyllablesof the representing Prajpati,they Asuras" (TMBXII. 13.27). In this way the gods conquered the metresof Asuras ( cp. JB I. 192 f.; 196 f.; 205 ). The godsnotonly obtained themetres of Asuras by means of theirown metres, but theyalso obtainedthe worldof Asuras (cp. TS VI. 6. 11. 5; MS IV. 7. 5 ). Indra,accompanied by othergods theAsurasfrom of theSoma-sacrifice removed thethree pressings ( JB 1. 179f.). Gods used themetres in removing death, darkness, night. Thus whenthe were afraid of fire means of metres. The Vasus gods these,theyprotected by it by means of Gyatr, the Rudras by means of Tristubh and the protected themselves Adityasby means of Jagat( KPKS V. 3 ). Gods triedto protect from evil by meansof metres. " Prajpaticreated thegods. After death, them, created. These to was evil death, gods coming Prajpati asked, " Whyevil themetres;entertheseeach one afterus ? " He said to them," Bringtogether fromdeath,evil. The Vasus at one'sproper place; thenyou will be separated entered it. It concealed them.The Rudrasbrought ; brought together GyatrI they ... The Tristubh together dityas brought together Jagati... The Visvedevas ... ( JUB I. 4. 4. 1 fF. Anustubh ; cp. JB I. 283 f. ). brought together Metres to be useful to godsat thetimeof reaching to the heavenly proved or even obtaining all theworlds. MS III. 2. it is said, " By means of world world( chandobhir vai devhsvargam metres, verily, gods cameto theheavenly lokam yan; cf. KS XX. 1 ; KPKS XLVI. 5 ; cp. TS V. 2. 3. 4 ; B III. 9. 3. 10 ; BrhatIalonereceives thecreditof this kind IV. 3. 2. 5;). Sometimes, however, " 1 it 3. is Thus 2. means of B Brhati XII. thegodsobtained rf help. said, By
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" theheavenly world( brhaty vai devh) svar gam lokmpnuvan ( cf.XII. 3. 3. 13 ). According to B III. 5. 1. 9, thefire-altar shouldbe as broadas thirtysix steps on theeastern side. For BrhatIhas thirtysix syllables. Gods obtained theheavenly thefire-altar in this way, world by meansof BrhatI. So by making one reaches theheavenly it is said, could not help the world. The other metres, thegodsin reaching theheaven. But BrhatIcould. This has beentoldby TMB " " Through : 2 The VII. 4. gods said to the metres, you let us reach the M it theydid not reach it; world. They employed heavenly GyatrI; through ... ; Jagat... ; Anustubh; reached Tristubh it they nearly theyemployed through and added (these it. Then they squeezed out the essences of the quarters " Then theyobtainednot merelythe or) foursyllablesto Anustubh, essences but all theworlds( cp. JB 1. 120 ). SatobrhatI is a kindof the ofheaven world the gods are Sometimes feetof twelve each. three Brhatl-metre having syllables said to have obtainedall the worldsby means of SatobrhatI (TMB XVI. 11. 8 f. ). TMB VIII. 5. 7, godsare said to have gone to the worldof heavenby -Vir means of a verse-quarter mystically j (i.e. a group of ten verse-quarters the sun calledVirj because Virj has ten syllables). At the time of carrying theheavenalso godstookthehelpof metres( TMB XII. 10. 6 ). When towards of heaven,theydesiredthat othersshouldnot reach thegodsobtained theworld the it. Therefore, theyagain took the help o metres. They mixed together ofheavenunrecognisable to maketheworld in order metres ( MS IV. 7.5). at the timeof discovering Gods obtaineda greathelp fromthe metres the had runaway from them. Thus we read, " Sacrifice, which out thesacrifice " hath the The the from left ran gods said, Sacrifice, food, gods. food, away for". Theyfurther decidedto searchout us ; this sacrifice, food,let us search ... ( AB. III. 45 ). and themetres thesacrifice by meansof theBrhmana Metres are sometimesconnectedwith Agni in various ways. Thus of Agni ( chandmsiv agner vsah MS III. 1. 5; are said to be clothes metres are according to KS XX. 1 a beloved KS XIX. 5 ; KPKS XXX. 3 ). The metres formof Agni ( es v agneh priy tanh yac chandmsi ; cp. TS V. 1.5.3 i TS 2. V. v chandmsi khalu catvri sarvrii ( agneh priy tanh). 1.2) of Agni( chandmsiv agnehyonih Metresare said to be the place of origin ) 5 us teaches that XXXI. XX. XX. KPKS XXX. KS XIX. 8; 4; 10; 6). (KS altar by means of metres. TS V. 7. 9. 3 says that Agni reachedthe northern because metresand firesare are built fires( fire-altars by means of metres ) are mentioned to be seven beloved seats of identical. SB IX. 2. 3.44 metres Agni. theGyatrl-metre, with thegods,Agnistandsin specialconnection Among In thedivine, sacrifice, primordial GyatrIbecametheco-yoked (helper) of Agn}
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are based on that some ritualprescriptions (fcVX. 130. 4). It is noteworthy thisconnection of Agniand Gyatrandthisconnection has somemagico-religious remark is made: " Agniverily significance. belongs Many timesthe following to GyatrL Agni's metreis GyatrI [gayairo v agnir gyatracchandh) " This remark is made by KB 1. 1 after verses in that Gyatrhaving prescribed metre be employed should at the timeof establishing fires( agnydhna) ( cp. MS I. 6. 8). Similarly thisremark is madeby thesame text whenit prescribes thatthefire should verses at the timeof New-and Full-moon-offerings enkindlingbe in Gayatrl-metre KB XIX. see IX. 2; (KB III. 2; for this remark also 4). Similarremark is also found when in KS XXI. 5 gyatro'gnir gyatracchandh it is a matter of putting downof a ghee-filled spoonmadeof Krsmaryawood in thecourseof Fire-building-ceremony. This actionis also to be donewitha verse in Gyatr. For Agnibelongs to Gyatr; Agni's metreis Gyatr. Then one is repeated in KS propitiates Agniby meansof his ownmetre. The same remark XXIX. 4; MS IV. 8. 6; TS III. 5. 4. 4 in connection withthe Udavasny At theend of the Agnistoma-sacrifice, this offering is to be made by offering. meansofa cake bakedon eight potsherds.For Gyatrhas eight syllables;Agni to 's is metre one thus belongs Gyatr; Agni Agni withhis Gyatr; propitiates is theidea of propitiating a god and thus the idea of ownmetre. Here there seemsto be mixedwiththeidea of magicalpowerof metres. For Agni religion to GyatrI etc. see also KS IX. 13; MSI. 5.5; 7.4; III. 9. 5). belonging we read following Sometimes like gayatro'gnih expressions (MS III. 3. 2; KS XX. 1 ; XXI. 5 ; 7 ; XXII. 2 ) or gyatramagne chandah( AB 1. 1 ; SB II. 1.4. 14; 2.1.17; cp. II. 3. 4. 32 ) or gyatraccand agnxh(TMBXVI. 5.19 cp. witheach other VII. 8. 4). Sometimes Gyatr and Agni have been identified (SB 1.8.2,13; III. 9. 4. 10; VI. 6. 2.1). also and KS XXX. 3 says: withthe Anustubh-metre Agni is connected is a belovedform of Agni ( anustubhv agneh priy tanh). Anustubh withtheTristubh-metre. Indra has a special connection V V. 29. 11 it distributed the sky. " is said, " Indra,by meansof speechin theTristubh-metre, was the share ofthesacrificial divinesacrifice, Tristubh In the primordial, day Indra withTristubh B VI. 6.2.7 identifies for Indra" ( V X. 30.5). chosehis portion in which ). Indra, afterhavingkilledVrtra, {indras tristubh III. 21 I. 7. 2 we included was TS Tristubh 11. read,11 Indra, (AB ). Similarly " by means of eleven syllableswon the Tristubh-metre(cp. MS I. 11. 10; KS as thethunderbolt of Indra. AccordXIV. 4). Tristubh is, AB II. 2, described the to III. Tristubh-metre Indra and Rudra. to AB 13, Prajpati assigned ing " Indra obtainedworship Elsewherewe read, By means of the Tristubh-metre " fromRudras at the midday-pressing( JB II. 101 ). KS XI. 3 has a similar
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to godsin the a sacrifice story. In that storyit is told that Brhaspatioffered house of Indra with verses in Tristubb. Therefore all the othergods then the supremacy also has a of Indra. The Indra-Tristubh connection recognised Mahvrata ritual, by using magico-religious ceremony, significance.Thus in the the Prauga-laudin the Tristubh-metre, Indra by his ownmetre. one propitiates " For " if Indrais thismetre viz. Tristubh (n I. 2 ). Similarlyby reciting one hundred versesin TristubhIndraby his metreon this day, one propitiates ownmetre forthesame reason( Sn II. 16 ). In thecourse of theFire-buildinga curds-filled is to be put downwitha verse ceremony spoonof udumbara-wood in Tristubh;for Tristubh to Indra; one belongsto Indra and foodalso belongs thus obtainsfood belongingto Indra (KS XX. 5; KPKS XXXI. 7, cp. B VII. 4. 1.42). Even a verse or footof it not in Tristubh, the but cotaining wordIndra, shouldbe regarded as having a formof Tristubb. Such is the case of the line ( indrasya kmam aksaran JB III. 206). For Indra and see also KS XIX. 8; KB XXII. 7 ). Tristubh-connection Indratakeshelpof manymetres his other in accomplishing thanTristubh task. Thus at the timeof killingVrtra,Indra got the help of many metres. to JB III. 110 f. Indra killedVrtraby means of akvarl, Satpad, According and Tristubh Anustubh it is said that them Elsewhere havinggathered together. Indrahurledthunderbolt againstVrtraby means of Usnih and Kakubh-metres to JB I. 193f., Indrakilled (cf. JB 1. 158, III. 295; TMB VIII. 5. 2 ). According Vrtra by meansof Sakvarlmetre. Indra followedafter a female evil being named DIrghajihvI, metre in theform of Anustubhhavingraisedthethunderbolt (JB 1.163). Metres are sometimes withPrajpati. The origin verycloselyconnected of metres is said to be from Prajpati. Thus " WhenPrajpatiwas relaxed,the cattlehavingbecomemetres went( came) out from him." ( B VIII. 2. 3. 9 ). to relaxed.He According A III. 2. 6 Prajpati,theyearafter creatures, creating puthimself together by meansof themetres. Thus herePrajpatiseemsto have created themetres forhisownuse. According to JUB I. 4. 4. 1 if.he advisedthe to create the and metres thedeath,theevil and they themselves from gods protect didaccordingly.Quite in agreement withA II. 2. 6 ( see above) wherePrajAB II. 18 says " Prajpati'slimbs, pati is said to have put himself together, are theseviz. themetres(prajpater v etnyangni yac chandrisi verily, ). SometimesPrajpati and metres are said to be identical( prajpatir vai chandmsiMS IV. 5.3; 7.3; cp. B VI. 2.2.33; 3.1.11:). "Prajpati, verilyis all the metres" ( sarvini chandamsi prajpatih). The ascription of a particularmetreto some particulargods has been done by Prajpati. Thus AB III. 13 it is said, " Prajpati assigned to the gods the sacrifice
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to and metres in portions. He allotted Gayatr at the morning-pressing and to the and Rudras at Indra Tristubh Vasus; Jagat;to Agni midday-pressing " it is said Vivedevasand dityasat thethird-pressing further ... In thisstory themetre and thatbecame his own metre. Thus of Anustubh Prajpaticreated all themetres, is manytimesspecially withPrajpati and is Anustubh connected said to be his own metre ( sva/uchandah AB III. 13 ) KS XXIII. 2; KPKS M anustubh vai Praj XXXV. 8 : " Anustubh is Prajpati 's ownmetre verily ( has some This of and connectoin Anustubh sva/h path Prajpati chandah). ritualsignificances.Thus the Audgrabhana-offering in the Agnistoma-sacrifice is to be offered withPrajis identical witha versein Anustubh.For sacrifice pati and Anustubhis Prajpati's own metre. Then the sacrificebecomes established on its ownmetre. ( KS XXIII. 2 ; KPRS XXXV. 8 ). While MS III. 6.5 says thatthe metreAnustubhbelongsto Prajpati ( prajpatyam), JB 1.197,11.95, TS VII. 4. 4.1 it is said that Prajpati belongs to Anustubh) Prajpati and Anustubh( prajpatir vd ( nustubhah ). Some textsidentify anustubhTMB IV. 8. 9; JB 1.290; II. 86; III. 309; cp. TS III 4.9.7). Metres are sometimes describedas goddesses. Thus MS IV. 3. 5, it is "Metres are said, goddesses... Thus Anumatiis Gayatr, Rk is Tristubh; " Whosoeverperforms a Soma-sacrifice, Sinlvll is Jagati;Kuhis Anustubh. to these oblations his metresbecome exhausted( ytayrm offering By ). IV MS the metres fresh one makes 3.6; KS goddesses, sapful, ( aytaymacp. these with XII. 8; TS III. 4. 9. 4 f.; KB XIX. 7). Since metresare identical oblationsto these and cattle, by offering goddessesand also withoffsprings TS 4. 9. and cattle one If.; III. cp. MS IV. 3. 5 ; KS goddesses, getsoffsprings ( see also SB these of metresand XII. 8). For the identification goddesses, IX 5. 1.39). in pluralmeaning the wordgna ( woman,wife,particularly Sometimes are identified and themetres with thegoddesses wivesofgods) is used to indicate " the the wives one of them. Thus at the time fumigating fire-pan, says, May the wives with this by identifying (bake) thee". TS V. 1.7.2 interprets to bake thefire-pan and it is the metresthatare requested metres ( cp. MS III. 4. III. 5. 7 B KS XIX. 1. 8; ; 7). " By withthe Brhatl-metre. The sun seems to be speciallyconnected thesun to the worldof heaven. thegodscarried meansof theout-of-doors chant, fixed it at middayby means of Brhatl. Therefore, theysing at the Theythen that the metre is for it Brhatl propsup the sun at ( midday-pressing ) ( part), " " TMB VII. 4. 7 24 in Brhatl,in 3. Established 8. XII. says, midday ( ). SB " " thissun shines. aA II. 17 says, He belongs in establishment, verily glory,
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M KPKS IV, 7 also to to BrhatI,thisonewhoshines, says thatthesun belongs BrhatL Rudras are connected withTristubh. Thus GB II. 2. 9 says, " Tristubh is the wife of Rudras ( cp. MS I. 9. 2; KS IX. 10; T III. 9. 1 ). Rudras supported Agni by means of Tristubh (KS VII. 6; KPKS V. 5). In orderto theTristubhthemselves the from death, theevil, Rudrasbrought protect together metreand concealedthemselves in it ( JUB I. 4. 4. 4). At thetimeof fencing aroundthe fireone addresses to Agni," May Rudrasfence by means youround of Tristubh MS I. 1. XXXIX. 1 KPKS 10; ( ). Many othergods also are associatedwith some metres. Thus in the divinesacrifice, withUsnih, Soma concealed Savitr unitedhimself primordial, the himselfwithAnustubh and the praise-songs ( uktha) BrhatI supported Mitrvaruna of X. was the -metre 130. the speechof Brhaspati glory Virj (RV 4); and JagatIenteredintoVisvedevas( RV X. 130. 5 ). In Yama all themetres as likeUsnih, GyatrIetc. are put ( RV X. 14. 16). Marutsare addressed the on follows : " Whenthepoetspoured were then a Tristubh-feast, shining you " mountains ( ^V VIII. 7. 1. ). This place seemsto referto the midday-somaAnustubh feastwhich is in specialconnection Tristubh. KB XVI. 3 mentions with as Soma's metre. JB II. 131 Brhaspatiis said to be belonging to theGyatr metre. Indraand Agni are said to be the deities in general( asti vai of metres handasm devatendrgni (SB I. 8. 2. 16). SB VI. 5. 2. 3 ff.Vasus are connectedwith Gyatr, Rudras with Tristubh,dityas with Jagat and VisvedevaswithAnustubh (cp. SB VI. 5. 3. 10 ; 4. 17 ). Metres are double-natured. So theycan sometimes go against thegods. were Thus according thegods. For they to a story,metres once ran away from " desirous of somesharein thesacrifice. Theysaid, We shall not carryyour " Gods thenattributed ladled libationto the the four-times oblations. shares, XVIII. 19; KPKS them and thusmade themshare-holder of the sacrifice ( KS and gods we concludethat of the metre XXIX. 7 ) . Thus aboutthe connection themetres and are double-natured cooperthey mostly although power-substances sometimes can them ate withgods and are verycloselyassociated with go they in their themetresare magicoreligiously significant againstthegods; moreover, connections withgods. Metres and Smans in variousways. witheach other Metres and Smans are closelyconnected II. Sometimes to be foodof each other. JB are mentioned 384, thesmans they is said to be food of smans. are said to be foodof Anustubh and Anustubh metres, Thus the There can be one sman based on the versesof numerous RGP.,.57
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is one; but it is based on versesof numerous metres." ThereAgnistoma-sman ' foreone manthrives as thefood Here also theidea viz, metres in manyways. of Smans is implied. The Smans are sometimes said to have their originin themetres. Thus TB to the mind. From 2. 3 created 3. II. according Prajpati GyatrI from sman. all the othermetres and fromthemetreshe created GyatrThe created the GyatrElsewhere it is said that Prajpati created theGyatra-sman from metre(B VIII. 1. 1. 5); thesvara-sman from Tristubh-metre ( SB VIII. 1. 1. 8), the Rksama-sman fromthe Jagat-metre (SB VIII. 1. 1. 2), the Aida-smanfrom the Anustubh-metre (SB VIII. 1. 2. 5) and theNidhanavatsmanfrom thePakti-metre ( B VIII. 1. 2. 8 ). TMB VII. 8. 8 if.,Prajpati Prsthasmans ofcreating is said tohaveseenGyatrT as a womb.He thenthought : Rathantara, out of thiswomb. He thencreatedthe followingPrsthasmans GMB Revatl. XV. and 10. akvarls 5, GyatrI is Brhat,Vairpa, Vairja, us variousgods I. how tells said to be thewombof Rathantara-sman.JB 299 and Thus AgniIndra,Visvedevas created varioussmanswiththehelpof metres. and Nidhanavat the created Aila-smans, smans, Svra-smans, Prajpati Anustubh and of Rksama-smanswith the help Tristubh, JagatI GyatrT, respectively. Metres and speech (vc) These two also are connected with each other. RV IX. 113. 6 the is metrical( chandasy). be the Brahman is said to singing speechwhich priest PV IX. 103. 3 sevenspeehesof the seersare said to havecriedforSoma and it metres but thesevenmetres. Manytimes can be assumed thattheseare nothing and speechare said to be identical. KS XXXVI, 3 it is said, " Metresare vk ; cp. speech ( chandmsivai vk " cp. MS III. 7. 5 ; IV. 8. 8 : chandmsi : vg vai chandmsi also MS III. 10. 7 " Speechis metres JB II. Similarly 301 " Metresare identical withthewholespeech: chandmsi vai sarv vk " : vg with all themetres and B VIII. 7. 3. 8 ; IX. 5. 1. 53. " Speechis identical " u vai sarvriichandmsi ). Thus even metresincreasing by four syllables of are describedas the ascendances of speech. Thus when the performers as it were the II. ascend sacrifice use metres speech increasing by four,they ( JB metres are said to be bornout of speech. SB III. 3. 1. 1 it is 367). Sometimes of sevenfeet were born,theone consisting themetres said, " Whenfrom speech " cp. III. 9. 2. 17 of them viz. Sakvarlwas thelast ( highest ). ( ) withthespeech. Thus are also identified metres Sometimesindividual vai with identical said tobe is speech( vg gyatrlKS XXIII. 5; KPKS GyatrT is specifically con1 XXXVI. 2 ; CHU III. 12. ). The metrenamed Anustubh nectedwith the speech ( vg anustubh; KB XI. 2 ; SB X. 3. 1. 1 ; JB 1. 188 ;
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269; TMB XII. 13. 15; aA II. 15; vag v anustubh: AB I. 28; SB I, 3. 2. the 16; JB 11.425; TMB VIII. 7. 3. etc.). In the Vrtyastoma-sacrifice shouldbe in Anustubh. For Anustubh withspeech is identical Pratipad-verse (vac). Those who are leading the life of Vrtyasare devoidof speechas it is were. For theyspeak impure speech. But whenthe Pratipadin Anustubh in speech (JB II. 221). In the Agnistoma-sacrifie, thelast used, they prosper verse of the Yajayajya-chantis to be transformed into Anustubh. And because A. is identical with speech,one becomesfirmly established in speech VIII. Thus the is rituallysignivc and A. identification thereby (TMB 7.3). to JB II. 326, the speech desired ficant. According to be largeand then became theAnustubh-metre. Henoisticpraise of some metres Some metres have beenhenoistically praised by theVedic texts. Thus at different are different metres to treated be of the highest importance. places This praisehas many significances.Anustubh metreis veryoftendescribed to be the supreme of all the metres. In the Asvamedhasacrificethe Pratipad is the supreme of all the ( openingtristic ) is in Anustubh. For " Anustubh metres( param v es chandasfnyad anustuk); the fourfold stomais the of all thestomas; thethree-night-sacrifice is supreme of all the animals; supreme one makesthesacrificer state" (TS V. 4. 12. 1; by thesupreme go to thesupreme is described as thebestness cp. B XIII. 3. 3. 1). ElsewhereAnustubh ( jyaistas theheight hyamv anustuhbhTMB VIII. 7. 3 ). MS IV. 5. 1 it is described ofthe metres. The context is of collecting watersfortheconsecration of a king intheRjasuya-sacrifice.In this the water is rain also collected. This collection, is taken witha versein Anustubh, water becauseA. is theheight( varsma) of themetres. The Adhvaryu leads the sacrificer to the height priestthereby ( MS IV. 5.1). In thesame contextAnustubh is also said to be identicalwithall the metres( anustubhvai sarvriichandmsi ). Whenone takestheabove-mentionver ed waterwith an Anustubhas it were( MS se, one takesit withall themetres IV. 5. 1 ). For Anustubh identical with all the MS III. 1. 4; metres see being TB XIX. XXX. I. KPKS 5. 5 KS etc. The reasonwhyAnustubh is said 10; 8; withall the metrescan be soughtin the following to be identical story. KesI of Purohitaship for KesI Drbhya took over the Ahina svatthi'sfunction " asked Then KesI Ahlnas what have Styakml. Drbhya, Kesin,knowing you theking from removed me?" KesI replied,c<We worship the Anustubh-metre " His statement as identicalwith all the metres. was based on the following : GyatrIis eight-syllabled calculation eleven ; Tristubh mystic ; JagatI -syllabled of the the finale viz. is vc . Yajnyajnya-sman twelve-syllabled; one-syllabled of syllables. Anustubh Thus totallywe get the numberthirtytwo is thirty-two
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; is identicalwiththem( JB syllabled. Thus Anustubhstandsforall themetres the metres all Anustubh supersedes ( anustup sarvni chandmsi 1.285). 1 AB as the 111.15 it is described paribhuh KS XXX. ; GP. KS XIX. 3). furthest distance{parm parvat). Many timesit is describedas theend of all the metres( anto v anustup chandasmJB III. 60, 76 ; 296; cp. II. 95 ). The metrenamed Aticchandas is also praisedhenoistically. Thus it is out withall the metres.Thus Soma-stalks are to be meted said to be identical For that metreis identicalwithall the with a verse in Aticchandas-metre. metresand thus that Soma becomesmetedout mystically withall themetres 1 ( B III. 3. 2. 1 ; cp. TS VI. 1. 9. 4 ; MS III. 7. 4 ) . At thetimeof Avabhrthathe Prastotr-priest bath at the end of a soma-sacrifice, sings a Sman in the For it is identical withall the metres Aticchandas-metre. ( SB IV. 4. 5. 7 ; MS course of the the afterthe symbolic IV. 8. 5). In lootingof Rjasya-sacrifice, thechariot witha verse in Aticchandas.For cows,thesacrificer stepsdownfrom with all the metres(SB V. 4. 3. 22; cp. TB 1.7.9. 6). In the it is identical also thePrastotr-priest thesame for singsa Sman in Aticchandas Pravargya-rite as identical withall themetres see reason(SB XIV. 3. 1. 11 ). For Aticchandas is said to be superior Aticchandas to all the also SB IV. 6. 9. 13. Sometimes to B VIII. 2. 4. 5, "Aticchandasis a covering metres. Thus according other B VIII. 6. 12. 2 metre( chadiichandah ). It covers(includes) all themetres. all themetres( ek hyeva s sarvyi it is said thatA. beingonlyone is beyond at themidday, ati ) On thecentral day of theAsvamedha-sacrifice, chandmsy of the tristich Marutvatlyasastra is in the Aticchandas service,the opening indeedis this Aticchandasamongst metres; and metre. "For outstanding " is theAsvamedhaamongstsacrifices outstanding (SB XIII. 5. 1. 9 ). In the the is to be Ekatrika-sacrifice Gyatraprsvasman sungin Aticchandas. " For abhiA. surpassesall the othermetres( aticchand vai sarvni chandmsy " as superior to all the othermetres bhavati JB II. 127). For Aticchandas TMB 11. II. The V. 2. reason see also JB 48; 392; 412; whyit supersedes the othermetresis, "No othermetrehas as many syllables( as Aticchandas has ' JB III. 315 ). KB XXV. 13 A. is said to be the best and biggestof the as the height[varsma ) of the metres. metres. Many times A. is described the metes out the Soma-stalks when Adhvaryu witha verse in A. he Therefore, of his equals ( TS VI. 1. 9. 4 ; MS III. 7. 4 ; KS theheight makesthesacrificer ofthemetres, cf. also TS XXIV. 5 ; KPKS XXXVII. 6 ). For A. as theheight TB 1.7.9.6. V.2.1.5, 2.2; 3.8.3; Sometimes Gyatris praisedhenoistically.Thus Gyatr is said to be u bestness {jyaisthyam" JB 11.346; 353 ; 361). to A 1.4.1 According of the metres. to II. it is both 227 it is thebeginning JB According {agram)
45i
thebeginning and bestness of themetres ( gyatrvai chandasmagramjyaishshouldbe in Therefore the of theKanistha-vrtyas Vrtyastoma-sacrifice yam). and to So that it leads thoseVrtyasto be at the beginning Gyatr-metre. bestness ( JB I. 227 ). TMB VIII. 4. 2 ff. it is told how Gyatr is identical with all themetres. Thus Tristubh and JagatIrequested Gyatr to allow them to join it. Tristubh and then Gyatr itselfbecame syllables joinedit withthree Tristubh. Jagatithenjoinedto thisnew Tristubh withone syllableand thenthe and new JagatI came into existence. Thus Gyatr itselfbecame Tristubh metres three For these it is identicalwithall the metres. ( Jagat; Therefore, only are mysticallyall the metres. ) In Mbh VI. 32. 55 Lord Krsna says, " Among themetresI am Gyatr" and thus G. is one of the manifestations ( vibhti) of Lord Krsna. G. and Virj are said to be the most valiant of all themetres yad virt ca gyatrl ca ( eteha khalu vai chandasmviryavattame JB II. 335 ; cp. 339). Some othermetresare also praised henoistically.Thus MS III. 4. 6 is Virj said tobe identicalwithall themetres ). ( vird vai sarvni chandmsi B VI. 2. 1. 30 JagatIis said to be all metres( jagati sarvni chandmsi ). to TMB XXI. 10. 9 of all the metres According JagatIhas reachedthe highest thriving ( jagati vai chandasmparamaraposampust). J.is also said to be the Sakvar is bestness( jyaisthya -) of all the metres(JB 11.286). Sometimes createdfromthe speech said to be the highest ( parrdhy) of all the metres 3. III. 1.1; (B 9.2.17). to the Vedic texts. Thus the havea cosmiccharacter Metres according and the viz. is be two said to divided into whole world one that is metrical parts thatis non-metrical other ( KB III. 2 ). But some othertimesthe wholeworld to ChU III. 12. 1 with the metres. Thus according is said to be connected All this whatever is Gyatr". All the beingsare has come into existence withthe metres( prajs chandmsi said to be identical JB I. 277 ). In accordthe beingsare changed of the metres, ance withthe arrangement and releasing anu vimuktim prajh kalpante]B I. 178). The worldly ( chandasm klptim of the use of on the magico-religious are dependent occurrences significance in the ritual. Thus in the Asvamedha( horse-sacrifice metres ) threeverses in Anustubhs viz. SV II. 366-368 are used. Now three Anustubh ( 3 x 32 = 96) = three uses Anustubhs one 4 24 when makefourGyatrs( x 96). Therefore, therefourGyatrs. Because one uses threeAnustubhs one uses mystically standson threefeetand becauseone ( mystically whenstanding, thehorse, fore ) down all four runs horse when therefore the uses four running putting Gyatris, feetTS V. 4. 12. 1 ; cp. B XIII. 3. 3. 1 ). In the New- and Full-moon-sacrione a Gyatri-verse formula, after uttering fices, ( 24 syll.), as an invitatory
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offers witha Tristubh-verse the lowerteethare smaller ( 44 syll.). Therefore, and the upperones are bigger. Both of the two samyjys are in the same metre. Therefore themolars are of equal size ( SB XI. 4. 1. 13 ). Thus many factors of themacrocosm use of the metres( see also on themicrocosmic depend JB 1.254). Metres havebeenconnected withtheworlds in variousways. Thus TMB 3. 9 the worldswiththe metres( ime vai lok etani chandmsi). identifies VI. Thus there theearth, the middleworld,and the heaven are said to be identical withGyatrI, Brhat and Tristubhrespectively. At the time of the middaythe one sings praises with the help of pavamna-laudin Agnistoma-sacrifice metres and thisis forthesake of keeping the worldsjoint. Thus the ritualistic use of themetres to the all worlds contactwitheach other. According in keeps TS V. 4. 6. 4, Virj holdsthe earthand the middleregion( virj imau lokau theearth, world dhrtau middle and heavenare said to be identical ). Elsewhere with Gyatr, Tristubh and JagatT respectively (JB 1.339; cp. KS XIX. 1; is given: 14 When KPKS XXIX. 8 ; TS V. 2. 1. 1. ). JB I. 286 following story themetres divided sharesin theworlds, this world ( i. e. the their Gyatrshared that Tristubh the and world middle world JagatT ( i. e. theheaven ) earth); KB VIII. 9 it is said, " This worldbelongsto GyatrI... the middleworldto ... and thatworld The earthhas been sometimes identified Tristubh to Jagat with GyatrI (SB I. 4. 1. 34; IV. 3. 4. 9; TMB VII. 3. 11 ) ; but sometimes withJagat( SB XII, 8. 2. 20 ). SB I. 8. 2. 11 givesa reasonwhy the earthis Jagat. Because all this universe( jagat ) is based on this (earth), therefore the earthwith is Jagat( cp. SB VI. 2. 2. 3 ). MS II. 5. 10 identifies thisearth withsome metres. Thus I. 7. 2. ofheavenis also identified Virj. The world Brhatand heavenly world withTristubh. Sometimes 15 theheavenis identified are identified (JB II. 7; III. 258; SB X. 5.4. 6 etc.). All the metresin withheaven( chandmsivai svargo lokah JB II. 224 ; are also identified general 381). and castes are sometimes Metres connected. Thus AB I. 28 mystically with connects Gyatr, Tristubh,and Brhmana, Rjanya and Visya-castes the fire a verse is forward at the time of bringing Therefore Jagat-metre. to be recitedin any one of these threemetresaccordingto the caste of the sacrificer. withthe year or seasons. to be identical Metres are sometimes supposed with the year ( samvatsaro vai Thus TS II. 4. 3. 2 Gyatr is identified theyear. For in a year there Brhat with 10 VI. 2. identifies B 4. gyatr). twelve are twelvefull-moon-days, eighth days ( afterthe full-moon-days ) and and Brhat also has This makes the numberthirty-six twelve new-moon-days.
+55
BrhatI is the year (see also B XII. 2. 3. 1 ). thirty-six syllables. Therefore SometimesGyatrI is connected Tristubh with the Summer, withthe spring, withthe autumnand Pakti withthe Jagatwiththe rainyseason, Anustubh winter(KPKS XXV. 19; MS II 7. 19; TS IV. 3 2. 1 ff.; B VIII. 1. 5 ff.; 2. 2 ff. are also described to be bornout of theseasons. Thus GyatrI ). Metres and Pakti are said to be born out of the spring, Anustubh Tristubh, Jagat, and winter summer, rainyseason,autumn, respectively. The sun is described to be belonging to the Brhatl-metre ( KPKS IV. 7 ). The smanwhich in course is to be sungafter of the sacrificer the consecration M. oftheSautrman-sacrifice is in BrhatI. " Established in BrhatIthesun shines shines when the sman in BrhatI is sung ( B XII. Similarlythe sacrificer 8. 3. 24). Metres are also identified e. g. SB IX. 5. 1. 39 chanwiththedirections; to TS V. 2. 1. 1 thedirections dmsi vai diah. According belongto the Anustubh-metre. is Thus the metreshave a cosmiccharacter and thiscosmic character forthemagicoreligious in theritual. of theuse of metres important significance Whilerecapitulating the important pointsin the studyof metresin the Veda we mustnotethatmetres in the are considered to be verymuch important sacrificein which thereare numerous or songs whichare in some recitations to be powersubstances. But theywork metres. The metresare considered rather thanmerely magicoreligiously performmagically.Theyhelpthesacrificial ance in manywaysthechief of which is that theyoftenbecomea measurement of the sacrifice are whichis a measuredactivity par excellence. The metres to gods. Gods oftenuse the metres for theirown purposes. But one helpful also uses particular metres forparticular them. The godsin orderto propitiate metres are so closelyconnected withthem withgodsthatthey are often identified that the powerthe metrespossess is nothing but the and it seemssometimes divine power. Metresare an essentialpart of the Vedic music as can be seen from their close relations withsmans and speech. They have a cosmic signiof double-nature11 ficance. The metresare, however, and can sometimes go as well as againstthegods. againstthesacrifice
aresometimes as dirty. Thus looked down.They areconsidered MBh. 11. Metres aresaidto beborn XIII.85.19metres oatofPrajapati's sweatand therefore {svedc* dirty chando malatmakam).

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Bhandarkar Oriental Research Institute

OF METRES IN THE VEDA By G. U. Thite

Volume ABORT : E . G. Bhandarkar160thBirth-Anniversary

Th ite : The Doctrine of metresin the Veda

B. G. Bhandarkar 150thBirthVolunt Anniversary

Thitb : The Doctrin of metresin the Veda

ABORI : R. Q. Bhandarkar160thBirth-Anniversary Volume

Thite : The Doctrine of metresin the Veda

Volume ABORl : i. G. Bhandarkar 150thBirth-Anniversary Numberof feet

Thite i The Doctrine of metresin the Veda

A BORI : R. G. Bhandarkar 160thBirthVolume Anniversary

Thite : The Doctrine of metresin the Veda

Volume ABORl : i?. G. Bhandarkar150thBirthAnniversary

Th ite : The Doctrine of metresin the Veda

Volume ABORl : R. G. Bhandarkar 150thBirthAnniversary

Thite i The Doctrine of metresin the Veda

ABORl : R. G. Bkandarkar160thBirth-Anniversary Volume

Thite : The Doctrine of metresin the Veda

A BORI : R. G. Bhandarkar 150thBirthVolume Anniversary

: The Doctrine of metresin the Veda

A BORI : R. G. Bhandarkar160thBirth-Anniversary Volume

Thite : The Doctrine of metresin the Veda

ABORl : i. G. handarkar 160thBirthVolume Anniversary

Thite ; The Doctrine of metresin the Veda

ABORI : 2. G. Bhandarkar150thBirth-Anniversary Volume

Thite : The Doctrine of metresin the Veda

Thite : The Doctrine of metresin the Veda

ABORT : i?. G. Bhandarkar150thBirth-Anniversary Volume

Thite : The Doctrine of metresin the Veda

ABORl : R. G. Bhandarkar160thBirth-Anniversary Volume

Thite : The Doctrine of metresin the Veda

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