Gods and Saints of the Great Braluuaija. 59 



Tlie method of singing" is naturall}- an object of great concern 

 to the author of the chaunters' Brahmana; but the elucidations 

 given are not ver}' hicid. One is to sing the Yajnayajniyam " as an 

 ox urinates," yatliu 'nailvan prasi'dvayaiuaija ittJiam iva ce ttham 

 iva ca (crookedly; with breaks, as deicticalh^ shown), 8. 7. 4; or, 

 again, the Svadhur Vamadevya is to be sung "as a cat^ carries her 

 sons with her teeth but without breaking" (the skin), as wind blows 

 lightly over water," 7. 9. 11 (compare JUB. 1. 2. 4, gcivatraui . . . 

 vayos en 'proii ca 'nu vartiua geyani, " according tho the course of 

 wind and water, " and compare ib. 1. 52. 9 (eight agas). In 9. 3. 7, 

 there is a general rule: yad arvak stuvanti tad astutaw, yat samprati 

 stuvanti tat stiitaui, yad atistuvanti tat susfiitam, from which it would 

 appear that an " over-laud " (exceeding the proper number of S3'll- 

 ables) would be regarded as correct; but the context shows that 

 su is meant in the sense " too " (blameworthy). 



The strenuous theolog}' of the day is paralleled by the severe 

 methods taken to establish truth. Faith is not always to be found. 

 " Vatsapri Bhalandana, " it is said at 12. 11. 25, "found not faith. 

 He practised austerit}'. He saw this Vatsapra (Saman). He found 

 faith. Verily they enter upon the session saying " May we find faith, '' 

 and (by praising with the Saman) one finds faith." 2 As Vatsapri. 

 in TS. 5. 2. 1. 6, is said to have won " Agni's dear place," the faith 

 lacking may have been (as usual) in Indra, or in the efficacy of the 

 chaunt. A'ataspra is the name of the h3'mn used in worship of the 

 fire-shovel Agni (ankhya), RV. 10. 45. 



The Brahmana contains one clear case of fire-ordeal. Vatsa Kanva 

 was reproached b}' Medhatithi, his brother Kanva, with being " no 



yo' him aiviadyaya sann atlid 'iimtm jia' ity(if\ SO 18. 5. 8, a/ant i^rdiiidya \ 

 but ill 18. 5. U. atam prajdyuli ! The words as well as the action sliO"W' 

 that piinis fvd dadhd iti means '•'• make thee foremost," or, as in the 

 Upanisad. prefer liini to the otlier (Kuru-Pancala) priests. It is signi- 

 ficant that Siiyaiia says the words mean •■ put yourself in front of the 

 ratha" (as compared with the priests at the sides). /. c he reads puras 

 t{7')dd adliali. supplies the chariot, and regards adlidli as injunctive (equal 

 to dtmd)iam dlidrayci). Kesiii Darbhya is the TS. form, 2. 6. 2. 3, This 

 same Alamma has already been mentioned as engaged in conversation 

 witli Eajana KauneA'a (cf. TS. 2. 3. 8. 1) in regard to Arya Millya 's 

 method of recitation. 13. 4. 11. The son of U.K.. viz. Ugradeva Eajani, 

 is also quoted. He was a leper, kilasa. 14. 3. 17 ; 23. 16. 11 ; TA. 5. 4. 12. 



* Here and elsewhere the usual word for cat, mdrjdra, is not used, but 

 anknll (here) and vrs^adansa^ 8. 2. 2. 



^ Pei'liaps vindante should be read, " they do find faith." 



