I: 1Va tract 
 
 l.y.i(^.jVi' -.SPAc^e 
 
 (YAJNASUDHANIDHI) 
 
 BY 
 
 Rev. P. KITTEL 
 
 MANGALORE 
 
 PUBLISHED BY C. STOLZ 
 BASEL MISSION BOOK & TRACT DEPOSITORY 
 1872 
 
 
A TRACT 
 
 SACRIFICE 
 
 (YAJNASUDHANIDHI) 
 
 BY THE 
 
 Rev. F. KITTEL 
 
 MANGALORE 
 
 PRINTED BY STOLZ & REUTHER 
 1872 
 

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Transcription of the Deranagari. 
 
 1. Gutturals: ka, kha; ga, gha; na. 
 
 2. Palatals: ca, cha; ja, jha; na. 
 
 3. Linguals: ta, tha; da, dha; na. 
 
 4. Dentals: ta, tha; da, dha; na. 
 
 5. Labials: pa, pha; ba, bha; ma. 
 
 6. Liquids: ya, ra, la, va. 
 
 7. Sibilants: sa, sha, sa. 
 
 8. Breathing: ha. , 
 
 9. Visarga: /;; Anusvara: w. 
 
 10. Vowels: a, a; i, i; u, u; r, e, ai; o, au. (In Samskrta 
 words no short e and o occur). 
 
 Chief Abbreviations. 
 
 Tait. Br. = taittiriya brahmana 
 Tait. Sam. = taittiriya samhita 
 S. P. Br. =:sata patha brahmana j 
 Vajas. Sam.=vajasaneyi samhita 
 Ait. Br. =:aitareya brahmana 
 R. V. =:rg veda samhita 
 Ath. V. =atharva veda samhita. 
 
 Katy. Sr. S. = katyayana srauta siitra. 
 Asvala. Sr. S. =asvalayana srauta siitra. 
 Asvala. Gr. S. = a8valayana grhya sutra. 
 Sankha. Sr. S. = sankhayana srauta siitra. 
 
 black yajur veda. 
 white yajur veda. 
 I'g veda. 
 
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Reverence to the Fulfiller of All Sacrifices’). 
 
 I praise Jehovah, the teacher of wisdom, 
 Him, from whom, indeed, the Word was born, 
 and who, by the Word, created every thing^^. 
 
 L CHAPTER. 
 
 First sacrificial period (yajnayiiga) till the time of Abraham. 
 
 Honored Yajamdnas!^'> Your forefathers said: "Cer¬ 
 tainly, Sacrifice is the most excellent work.”^) And fully 
 believing that Sacrifice was the axle of the world-wheel, 
 the centre of all things, they said ‘^Sacrifice is, indeed, 
 the Nave of the world.”Further, they declared that, 
 from his very birth, a Brahmin was obliged also to sacrifice.^ 
 as it is stated in this well-known passage: “A Brahmin, 
 even in being born, is born as a debtor (rnavanta, rni) for 
 three things: to the rshis he owes study of the Vedas 
 
 sarvayajnaatakrte. 
 
 Yasya hyujjanana?7^ vaca 
 Ya/i sakalyam ca vacaya | 
 
 Nirmame tamaha?7i vande 
 JnanatirthaYehovanam || 
 
 “Yajamana” literally means “Sacrificer”, but is now used 
 only in the sense of “master”, “house-lord” by the bulk of the 
 Canarese. The fact is that in ancient times every master of a 
 house in India, at least among the Aryas (arya), kept his sacrificial 
 fire, and was sacrificer and priest in his own house. 
 
 Tait. Br, iii., 2, 1, 4; Yajno hi sreshthatamam karma. 
 
 5) R. V. i., 164, 34; Tait. Br. iii., 9, 5, 5: Yajno vai bhuva- 
 nasya nabhi/i. 
 
6 
 
 to the gods Sacrifice., to the fathers offspring.” Sacrifice 
 
 Tait. Sam. vi., 3, 10, 5 (Mahabharata I., v. 8341): Jaya- 
 mano vai brahmanas tribhir rnava jayate | brahmacaryena rshi- 
 bhyo 1 yajnena devebhyaA 1 prajaya pitrbyaA. In the Maha- 
 bharata’s Vanaparva (iii. Parva, v. 121) it is stated: 
 Ijyadhyayanadanani 
 Tapai^ satyam kshama dama^ | 
 
 Alobha iti margoyam 
 
 DharmasyashtavidhaA smrta^ I| i. e. Sacrifice (ijya), 
 study (of the Veda), alms, penance, truth, forgiveness, subduing 
 (of the senses), absence of covetousness: this is the eight-fold way 
 of religion taught by the Veda. 
 
 It seems proper to introduce here at once the following: “To 
 sacrifice" may be given in Canarese by ^yajisu" or ^komisu"; (in 
 Samskrt to the substantives denoting “sacrifice” either “kr”, to 
 make, or “tan”, to spread out, or “bhr”, to bring, are joined). 
 The first word is identical with the Greek “hagitso” (yajnas = hagnos), 
 and conveys, in a general sense, the meaning “to offer”, “to sacri¬ 
 fice”, “to perform such a holy act as sacrifice is”, without refer¬ 
 ring to the way of performance. '^Homisu", however, means “to 
 throw oblations into the fire"; its root “hu” is the s'ame as the 
 Greek “ghe-o”, the Latin “fu-ndo”, and the German “gie-ssen”; 
 '^huta" (Nom. “huta8”=the Latin “fusus”), “havya'”, '^dhuti", 
 '^hotra", '^homa", all of them derivatives from the root “hu”, 
 mean, one for one, “oblation into the^re”. ^Bali", in a sacri¬ 
 ficial sense, has the specific meaning “a gift which is not offered 
 into the fire”, and is thus identical with '^Ahuta". Thus it is 
 said in the Bhashya or Commentary on the Sankhayana grhya Sutras 
 (i., 10): Hutognihotrahomendhuto balikarmana | i. e. A Huta (is 
 performed) by a Hotra (or) Homa into the fire, an Ahuta (is done) 
 in performing a Bali. See also Asvalayana Grhya Sutras i., 1; 
 iii., 1; S. P. Br. xi., 5, 6, 1. 2. Balls consisted chiefly of undress¬ 
 ed grains or flower and of blood. About '^Havis"., from the root 
 “hu”, and “JsMi”, from the root “yaj”, see further on. '^Ijyd", 
 '^Ydga", from the root “yaj”, are = “yajha”. “Throwing (liquids 
 or solids) into the fire” at sacrifices is generally given by “nirva- 
 pana”, “nirvapana”; the Canarese verb would be “nirvapisu”. 
 
7 — 
 
 having been thus extolled and, in accordance, performed 
 by all your forefathers, it is your duty to consider the 
 path of Sacrifice (yajnapatha) more than is your custom. 
 Therefore, placing my trust (sraddha) solely in Sacrifice for 
 the obtaining of bliss (sreyas) in this world and in that 
 to come, I will try to put the greatness (mahdtmya) of 
 Sacrifice before the eyes of your spirit. May God, the 
 Lord of Sacrifice (yajnapati^, help me! 
 
 I begin with a question, viz. “Do you know the men 
 who offered the sacrifice recorded in history?’’ Let 
 me tell you. They were two brothers; the name of the 
 elder one was Cam, that of the younger one Abel. Cain 
 offered the first meat offering (havis, ishti), Abel the first 
 animal sacrifice (pasu, pasu-yajna, pasu-bandha, pasu-ijyd, 
 pasu-havya)^). This happened 5740 years ago, in a land 
 of Asia^ far to the west of India. At that time there were 
 no people in India; only beasts of prey roved about in its 
 plains and on its mountains. 
 
 Then we know that a descendant of a younger bro¬ 
 ther of those two sacrificers, called Seth, offered a sacrifice. 
 This sacrificer’s name was Noah. He built an altar (vedi) 
 and offered his sacrifice thereon just after the great flood 
 (mahaugha, flood = augha, ogha) by which, on account of 
 their wickedness^^, all men w'ere destroyed except himself, 
 his three sons, his own wife and the wives of his sons; 
 
 Gen. 4, 1—4. Hebr, 11, 4. In the New Testament 
 “thy8ia” = yajna, sacrifice; — “prosphora”= 1, doron, bali, gift; 2, 
 abuti, offering; 3, thysia, yajha, sacrifice; — “J6ron”=:l, havis, 
 meat-offering; 2, bali, gift. 
 
 2) The decay of morality among man, the fruit of which was 
 destruction by the deluge, came on in the course of 1600 years. 
 
— 8 
 
 for in him and his family devotion to God (devabhakti) 
 had remained. His sacrifiee took place 4220 years ago. 
 It was an animal oneO. Also at that time there were not 
 yet any human beings in India. Noah’s place of offering 
 (yajna-bhumi) was near the mountain Ararat^'^ in a country 
 of Asia to the west of India, called Armenia (Armini, 
 Aryama). 
 
 The mentioned three men’s sacrifices were offered unto 
 the only (adviti'ya) God, Jehovah^K His name means “he 
 who is, was, and will be” (sadatana). 
 
 Noah’s three sons were Shem-, Ham and Japheth^K All 
 nations of the whole earth, whatsoever may be their names> 
 are their descendants®^. 
 
 From Japheth sprang all those who are called Aryas. 
 Some of them are: the Kambojas®^, the Mahasakas'^^, the 
 Yavanas®), the Mahishas or Mahishakas®), the Turvasas^®), 
 the (Toka-) Aryamas^^^, the Parsis, the English, the Ger¬ 
 mans and the Kelts. The former and present languages 
 of these and all the other Arya nations have, as is well 
 known, the same roots^®). This clearly shows that all 
 Aryas have one and the same father, and corroborates, 
 therefore, the statement to that effect contained in history. 
 
 When Noah was 700 years old, 100 years after the 
 great flood, i. e. 4120 years ago, the descendants of his 
 
 O Gen. 8, 18 — 20. 2) Qen. 8, 4. Exod. 6, 2 — 3. 
 
 Gen. 9, 18. Gen. 10. ®fGomer, Kimri, Kimbri. ^^Ma-gog. 
 ®) Javan. Meshech. ^®)Tiras. ^ Togarmabs (Tokaryamas, 
 Armenians); Toka means “child” and is = the German “Degen”. 
 
 Learn, for instance, that the said great flood is called in 
 German “sint-flut”, which is the same as the Samskrt “sanat- 
 plavat” i. e. the old (or great) flood. 
 
9 
 
 three sons began to disperse into the 8 directions of the 
 compass. They started from a large town called Babel^'^y 
 situated to the south of that mount Ararat. 
 
 At that event the Ary as went to the East, to Persia 
 (Iran, Aryana)^^ and Bactria (Bahli)^J, far away from 
 their father Japheth and their grand-father Noah; but 
 they never forgot, how the last one, together with his 
 family, had been saved by God from being drowned in the 
 great flood. His name, however, they forgot in the course 
 of time, and then, in telling his tale, they used to call him 
 “the man (Manu, Manus), our father, who alone was left^ 
 when the waters swept the earth.”^^ For nearly 200 years 
 all the Aryas lived side by side in the mentioned countries ^ 
 thereupon they separated, and were divided into the East¬ 
 ern, Middle and Western Aryas^b 
 
 In those days man in general, Aryas as well as Non- 
 Aryas (anarya), seems usually to have lived longer than 
 in our days®^; families soon became, therefore, big nations.^ 
 From Babel also a number of Non-Aryas who were 
 the children of Ham and Shem, had gone, like the Aryas, 
 to the East; and before 200 years elapsed, troops of them 
 
 Gen. 11, 1 — 9. i. e. the country of the Aryas. 
 
 Balhi (Balk) seems to have been the most ancient form; it occurs 
 S. P. Br. xii. 9, 3, 3; Ath. V. v., 22, 7. 5. 9. See the S. P. Br. 
 i., 8, 1, 1, and the Kathaka. Br. xi., 2. The eastern 
 immigrated into India; the middle are the Parsis, the western 
 most of the inhabitants of Europe. Even according to the 
 Rg Veda which was afterwards composed by the Eastern Aryas in 
 India, the age of man as fixed by the gods was held to be 100 
 years; see R. V. i., 89, 9; ii., 9,10; etc., etc.; cf. Gen. 15,13 — 16.. 
 
10 — 
 
 had migrated into India, and settled there. These, to our 
 present knowledge, were the first human inhabitants of this 
 country. 
 
 About 100 years after the last-mentioned event, and 
 nearly 3900 years ago, bodies of the Eastern Aryas left 
 Bactria, crossed the North-Western frontier of India, and 
 put up their habitations in the Pancanada or Panjab. The 
 Non-Aryas who had preceded them, had already built 
 many villages there, and sought to stop their progress; 
 but in vain. 
 
 Meanwhile^^ a very great misfortune, the same which 
 finally had occasioned the great deluge (p. 2), had happen¬ 
 ed, namely all Aryas had lost the knowledge of the true 
 God, Jehovah', all of them—those who had come to India, 
 those who had remained in Persia and Bactria, and those 
 who had gone to the West—had become worshippers of 
 nature and its powers. The Aryas in India, not very 
 long afterwards, claimed to have 3339 deities^l. 
 
 The Non-Aryas in India too (as will appear probable 
 further on) had become worshippers of false gods. Also 
 among the Non-Aryas beyond the borders of India the 
 knowledge and worship of Jehovah had disappeared at 
 least to a great extent^l; and I think, that, generally speak¬ 
 ing, all those Non-Aryas too, for instance the Egyptians^ 
 Canaanites, Carthaginians, Babylonians, Assyrians, Syri- 
 
 At the time wheii all the Aryas were still one nation, as 
 proved by comparative mythology and philology; cf. the list of 
 deities at the beginning of 3rd Section of Chapter II. 
 
 ^) R. V. iii., 9,9; Tait. Br. ii., 7,12, 2. At other places they lay- 
 claim only to 33; R. V. i., 34,11; 45,2; 139,11; viii., 28,1; 30,2; 
 35, 3; ix., 92, 4. 3) Josh. 24, 2; G-en. 31, 19; 20, 3 seq. 
 
11 
 
 ans, Scythians (saka) and Chinese (cina), had fallen so 
 deep as to adore the sun, moon, etc'^. Of those last-men¬ 
 tioned Non-Aryas the Egyptians and Carthaginians dwell¬ 
 ed in Africa'^ all the rest in Asia. 
 
 But now let me introduce to you a Non-Arya tribe 
 (janapada) which, at the end of this period, by following 
 Jehovah’s special callings, first began to appear as alone 
 serving Him, the true God, while all other men on earth 
 without exception soon became decided worshippers of 
 nature and idols^b The people forming that tribe which 
 then was only a small family, are the Israelites or Jews. 
 They served Jehovah also with sacrifices®^ as Abel and 
 Noah had done (p. 7). They were descendants of Shem, 
 the elder brother of Japhet who was the father of the 
 Aryas. They inhabited the country called Palestine in 
 the western part of Asia. Three much renowned persons 
 of that tribe were Abraham, his son Isaac, and Isaac’s son 
 Jacob. Jacob was also called IsraeB^; after him the whole 
 tribe received its name “Israelites.'' Abraham, the found¬ 
 er (pitr) of that tribe, was born at the time when the first 
 Eastern Aryas had settled in the Panjab, i. e. 3927 years 
 ago, several years before Noah’s death®!; he lived 175 
 years®!. 
 
 Though, for instance from slothfulness to consider the 
 things lying beyond the senses (parokshartha-vioaralasya) 
 all Aryas, and all Non-Aryas (except the faithful Israeli¬ 
 tes), thus fell into the horrible darkness of not knowing 
 and acknowledging the true God, they still held the faith 
 
 1! Job. 31, 26 — 28; Gen. 41, 45. Josh. 24, 2; Gen. 31, 19; 
 Exod. 20, 4, ®! Gen. 15, 9 seq.; 26, 25; 31, 54; 46, 1, ^! Gen..30, 
 24 seq. ®! Gen. 9, 29; Gen. 11, 10 seq. ®! Gen. 25, 7. 8. 
 
12 — 
 
 (eraddhd, the credo): first, that they were bound to bow 
 their knees to powers and objects in nature they consider¬ 
 ed to be gods, that they ought not to he atheists; and then, 
 that they were hound to sacrifice to what they considered 
 to be a god. Thus we find also in this kind of worship, 
 when taking away the great perversity (anrta) which had 
 crept in and was creeping in, the fact established, that it 
 is not the fancy of a few, but a laxo engraved hy the Cre¬ 
 ator himself with indelible letters in each man’s heart, a 
 divine faith, that God, Jehovah, must be adored, and ador¬ 
 ed with sacrifices'’^. It happened, therefore, that all men 
 on earth, without exception, sacrificed for the long period 
 of 4000 years, and some even longer. 
 
 And here I mention, particularly for your sake, 0 
 Yajamanas of India, that also your ancestors, when still 
 in company with the other Aryas in Persia and Bactria, 
 in the time when the Atharva-priests-^ (Atharvartvij) 
 flourished, used to sacrifice^)-, and you yourselves know 
 
 0 That sacrifices are a divine institution is frequently 
 stated in the Vedas; see, for instance, R. V. x., 90; Tait. Sam. i., 
 6, 9, 1; Tait. Br. ii. 2, 2, 1 seq.; iii. 8, 11, 1; 13, 1; Ait. Br. 
 vii. 19; etc. In Zend or the ancient Parsi-language; Atharya 
 =Athrava. One proof that the Aryas sacrificed before their 
 separation is that several sacrificial names of the Parsis and Brahma- 
 nas are the same, for instance: yasna = yajna, sacrifice (the Greek, 
 hagno); havana = savana, offering; homa = soma, the well-known 
 soma-juice which was offered; baresma= brahma, the bundle of 
 grass or twigs at sacrifices as the symbol of growth or success; 
 manthra = mantra, sacrificial prayer; athrava = atharva, priest; 
 eotar = hotar, offerer; pradhata=purohita, chief (at sacrifices); 
 afri=apri, prayers introducing an animal sacrifice; etc. 
 
13 
 
 that they continued to do so when they had entered India, 
 and afterwards when they ruled in aryavarta. 
 
 IL CHAPTER. 
 
 Second sacrificial period^ till the arriral of the 
 fulfiller of sacrifice (yajnantakrt). 
 
 I. SECTION, (prapdthaka). 
 
 Forms (vidha) of sacrifice with the Non-Ary as who 
 lived outside of India not being Israelites. 
 
 Of the Non-Aryas living beyond the borders of India 
 we have already named (p- 10) the Egyptians, Canaanites, 
 Carthaginians, Babylonians, Assyrians, Syrians, Scythians 
 and Chinese. All these, in and after the time of Abraham, 
 by the medium of priests (yagi), made very many meat- 
 and animal-offerings. 1 adduce only some few instances 
 of these foreigners’ sacrificial acts (yajnakarma); but they 
 will already convince you that those who performed them, 
 were really intent on sacrificing (yajnakama). 
 
 The Egyptians adored, amongst other deities, nature, 
 (prakrti) giving her the name “his,’’ “is” or “isis” which 
 signifies the same as the Mayd or sakti of the Indian 
 Upanishats and Puranas, namely “godde8.s of generation.” 
 Her representative (murti) was the cow. Each year, in 
 July and August (i. e. sravana-masa), they sacrificed hu¬ 
 man beings to her, sacrificing every day three persons^ 
 (purusba). 
 
 0 Leo’s Universalgescliichte I., p. 127. Also the Egyptians, 
 having lost the knowledge of the true God, had sunk even so far as 
 to adore idols, animals and the Phallus (linga). The name of one 
 
 2 
 
14 - 
 
 One of the deities of the Babylonians, Canaanites, 
 Carthaginians, Assyrians and Syrians was a san-deity; 
 his name was Bdal i. e. lord^-'. To him and his idol they 
 offered bull-oxen, rams^l, and also their own sons^^, as 
 burnt-offerings (kevala-homa) on his altars. They had, 
 further, a moon-deity, whom they called Astardth or As- 
 tarte^). They considered her to be the wife of Baal, praised 
 her as the queen of heaven, offered cakes (purodasa) and 
 drink-offerings (paneshti) in her name, and burnt incense 
 to her^b They adored also the planet Saturn (sani), 
 calling him Moloch, i. e. king, and sacrificed to him with 
 of their phallus-deities was “His iri” or “Osiris” i. e. the son of His 
 or Maya; it was also called “His iri dpi” or “Serapis” i. e. the lord 
 Osiris. In connection with Serapis they worshipped the bull (apis). 
 Another phallus-deity they called “Khem” i. e. black, of whom 
 they said that he was the husband of his mother. His ugly char¬ 
 acter and idol perfectly correspond to those of the Indian phallus- 
 deity /Siva, of whom it is stated in the Anusasana-parva of the 
 Mahabharata, that he is mahasdpha (v. 742), sthiralihga (v.7510), 
 lingadhyaksha (v. 1191). By this we learn into what horrible dark¬ 
 ness people are led who have once lost the knowledge of the one, 
 true G-od Jehovah. The worship of animals, pasupuja, was prac¬ 
 tised by the Egyptians already in Joseph's time, as, according to 
 Herodotus, their refusing to eat with foreigners was founded on 
 the idea that it was necessary to avoid such an intimacy with per¬ 
 sons who slaughtered and ate animals holy to the Egyptians. 
 (Gerlach ad Mos. I, 43, 32). 
 
 Hum. 25, 3; 23, 1 seq. I. Kings. 18, 26. Jerem. 
 19, 5. Judg. 10, 6. Jerem. 7, 18; 44, 17-19. Also in con¬ 
 nection with this goddess Phallus-worship took place, the phallus 
 being represented by a piece of wood (image, grove); Exod. 
 34, 13; Judg. 2, 13; 3, 7; 6, 25. 
 
15 — 
 
 periodical (nitya) and occasional (naimittaka) human offer¬ 
 ings (purushamedha), the victims (purusha) for which they 
 first slaughtered and then burnt. As his victims (pasu) 
 they took also their own sons and daughters^), especially 
 their firstborn sons^k 
 
 The Scythians made a great many animal-sacrifices, 
 chiefly horse-sacrifices (asvamedha)^), the victims for which 
 they killed by suffocation (sanjnapana). Also human sa¬ 
 crifices took place among them. 
 
 The Chinese offered to one of their deities which they 
 called “Shangti” i. e. great god, oxen, goats, colts, bulls, 
 rams, wolves, deer, and also men^^; as a drink-offering 
 (paneshti) they used a kind of spirituous liquor (sura)^^ 
 
 2. SECTION. 
 
 Forms of sacrifice with the Non-Aryas in India. 
 
 The Egyptians, Babylonians and the other Non-Aryas 
 mentioned above, lived far to the west of India. Let us 
 now glance at the Non-Aryas in India. We have stated 
 above (p. 10) that they were the first human inhabitants of 
 this country. Not before the Eastern Aryas’ arrival in 
 India do we hear any accounts of their religion; but not 
 long after the Aryas had come, they began to allude to 
 their neighbours, the Non-Aryas, and to their religion in 
 their own sacrificial songs (mantra-sukta) preserved to us 
 
 Levi. 18, 21; 20, 2-5; Ezek. 16, 20. 21; 20, 26. 
 Jerem. 7, 31; II. Kings. 17, 31. Mio. 6, 7; II. Kings. 3, 27; 
 
 16, 3. Herod, iv., 71; of. M. Muller’s Samskrt Literature, pp. 
 48; 419. The origin of the Chinese, by John Chalmers. Lon¬ 
 don, Triibner & Co., 1868; pp. 17. 18. Ditto, pp. 20. 21. 
 
 2* 
 
16 
 
 in the so-called Veda. As the Aryas did detest them who 
 wanted to stop their progress (p. 10) and behaved to a 
 certain degree like savages, they used, in those songs, only 
 abusive language concerning them. Thus they called them 
 “worshippers of foolish gods” (muradeva)O, “people of 
 false sacrificial rites” (apavrata)^^, “people not worship¬ 
 ping Indra” (anindra)®^, “people of strange sacrificial 
 praises” (anrc)"^), “people of other sacrificial rites” (anya- 
 vrata)®^, “people whose gods have a phallus” (siBnadeva)®.>, 
 etc. 
 
 In our time those Non-Aryas are known by various 
 names. In Mahrattha (Maharashtra), for instance, they 
 are called: Varali, Nayaka, and Bhilla; in Gondavana: 
 Gonda; in Orissa (Odra): Khonda (Kusa, Kura); in Tulu: 
 Billava^^, Banta, Koraga, Beiya, Malekudi, Holey a", in 
 Malayaia and Tamil: Parava, ilava, Ti'yan, Nekkara, 
 
 R. V. Tii., 104, 24; x., 87, 2. 2) 51 ^ 9 . 42 ^ 9 ^ 
 
 ®) R. V. T., 2, 3. R. V. X., 105, 8 . R. V. v., 20, 2; viii., 
 59, 11; X., 22, 8 (where “akarma” i 8 = “anyavrata”). R. V. 
 
 vii., 21, 5; x., 99, 3. Billava or Billa means “bow-man,” and 
 the Samskrt “Bhilla,” most probably is but another form of it. 
 The Billavas are also called Tivaras or Divaras (fishermen; cf. 
 Harivamsa, v. 310). For our Tulu readers we adduce the follow¬ 
 ing lines (from the Parasarapaddhati): 
 
 Pulindamedabhillas ca pullo mallas ca dhavaka/j [ 
 Kundakaro dokhalo va mrtapo hastipas tatha H 
 Ete vai tivaraj jataA kanyayam brahmanasya ca [ i. e. 
 The Pulindas, Medas (basket-makers) and Bhillas, the Pullas, Mallas 
 (wrestlers) and Dhavakas(washermen), the Kundakaras and Zlokha- 
 las, the Mrtapas (guards of corpses) and Hastipas (guards of ele¬ 
 phants) are born from a Tivara by a Brahmana mother. 
 
 \ 
 
17 
 
 Canan,K61ayan, Korava, Vettuvan, Naydti, Nayan, Irula, 
 Pariya; on the Nilagiris: Toda, Kota, Kurumba; in Coorg 
 (Kodagu): Kodaga; to be short all the now so-called sii- 
 dras and cdnddlas form tribes of those Non-Aryas- 
 
 Closely looking at the epithet “eisnadeva” applied by 
 the Aryas to the surrounding Non-Aryas, it seems as if 
 these had made themselves idols already at that remote 
 time, about 3700years ago, and, like the Egyptians, Baby¬ 
 lonians, and all other Kon-Aryas (except the true Israeli¬ 
 tes)^^, had fallen so low as to make the worship of the 
 Phallus a part of their periodical (nitya) worship (acara)^h 
 Perhaps not long afterwards, the Indian Aryas also became 
 Phallus-worshippers^^. Of the Aryas beyond the borders 
 of India only the Yavanas degraded themselves so much. 
 I mention these sad facts, dear Yajamanas, in order that 
 you may learn to fear the power of the arch-serpent (pra- 
 thamajahi), Satan, and sin, these two enemies of mankind 
 who are everywhere on earth and everywhere alike intent 
 on the object to sever man from the true God Jehovah, 
 and destroy him. At present the sinful Phallus-worship 
 is nowhere found but among the people of India. May 
 they soon turn away from it with disgust! 
 
 But now let us consider the other epithets, used by the 
 Indian Aryas to denote the religion of the Non-Aryas 5 
 their neighbours. “Apavrata’’ (people of wrong sacri¬ 
 ficial rites) and “anyavrata’’ (people of other sacrificial rites) 
 
 '1 For the Israelites as a nation often had to battle ag¬ 
 ainst their being enticed into its worship. Cf. Ramay., Uttara 
 Kanda, eh. xxxvi., vs. 42. 43; and note on p. 14. Ath. V. x., 
 7,41; Mhbh., Anusasana Parva, vs. 742. 822-828. 1160. 1191. 
 
 7510. 7516. 
 
18 — 
 
 prove that both performed sacrificial work (vrata = karma), 
 but that that of the Non-Aryas was somewhat different. In 
 what this difference consisted we partially learn from the 
 three epithets “anindra” “miiradeva’’ and “anrc”, which 
 show that the Non-Aryas did not sacrifice to Indra, had a 
 curious set of deities of their own, and did not use sacri¬ 
 ficial songs, at least not such as are preserved to us in the 
 Rg Veda’h Further particulars regarding their religion 
 in that period do not seem to exist in records of the world’s 
 history. Of their religion at a later time we know more, 
 the Mahabharata and Ramayana reporting on it- We may, 
 however, assume that their early religion (prathama dhar- 
 ma) practised in India, did not change much. This is, to 
 a certain extent, corroborated by the circumstance that they 
 did not give up their abominable custom of eating raw flesh 
 (kravis, kravya = Greek: kreas), and even raw human flesh 
 (paurushea kravis), which is referred to in the Rg Veda^l 
 as well as in the said Itihasas^^, (though I would call in 
 question the truth of the charge of cannibalism, purusha- 
 datva). At the time of which the Itihasas speak, they 
 had, for instance, an image of Nikumlhild, called also 
 Bhadrakaff, Durga, (7d,munda, Mari, etc., before which 
 
 “Anrc” is composed of “an” (non, un) and “rc” (sacrificial 
 praise); as an adjective Masculine it means “he who has no sacri¬ 
 ficial praises” or “he who has sacrificial praises which are not the 
 same as the res”. The last one seems to be the probable sense; 
 cf. akarma = anyavrata in R. V. x, 22, 8; and “avrata” R. V, i., 
 175, 3; ix., 41, 2 =“anyavrata’’. rg veda means “wit or know¬ 
 ledge of the res”. R. V. x., 87, 16; Ath. V, viii., 6, 23. ®)Mhbh., 
 lanti P., V. 6309; Ramay. iii., 1, v. 15 seq.; V., 24, v. 8; v. 46; 
 vii., 8, V. 38. 
 
19 
 
 they danced and ate (sacrificed) human fle8h(?)^h Not 
 much later the Aryas in India who meanwhile had taken 
 also to idolatry*"^^ accepted that horrible goddess’ worship, 
 praising her “wolf-mouthed’’ (kokamukha)®), “delighting 
 in spirituous liquor, flesh and sacrificial victims” (sidhu- 
 mamsapasupriya)'*^^ (surdmamsapriya)®), and “the goddess 
 of spirituous liquor” (suradevi)®^ and offering her also 
 human beings'^h Rudra or eiva too was a favorite deity 
 of the Non-Aryas®l, to whom and the attendants (gana) 
 of whom they offered numbers of men^^, also their own 
 children^®). The Gondas in Orissa continued human sacri¬ 
 fices nearly up to the present day. The Kodagas of our 
 time when offering a goat to Camunda, show that they 
 have given up the custom of offering men by saying: “It 
 is not a man, mother; it is a goat!’’^^l 
 
 Arguing backwards from the time of the Vedas, Itihas- 
 as and our own, we conclude that the religion of the Non- 
 Aryas in India, in and after the time of Abraham, consist¬ 
 ed in sacrificing men, buffalos, goats (chagala), pigs, fowls, 
 etc. to their deities- From similar reasons the same con- 
 
 ^^Ramay, V. 24, v. 46; 30, 2; nikumbhila means also a place 
 where homas were made by Non-Aryas, Ramay, vi., 19, 38 seq. 
 
 >Sahkhayana grhya Siitra ii,, 12; iv., 12; Paraskara grhya Sutra 
 iii., 14; Kausika Siitra xiii., 105; Adbhuta Brahmana x. In these 
 passages temples and idols are mentioned for the first time, 
 Mhbh,, BhishmaP., v. 800. Mhbh. ViratP., v. 195. 5) Ha- 
 
 rivamsa v. 3279. Hariv. v. 3286. Kalika Purana. Malati- . 
 madhava-Xatakakavya. To the so-called Vetalas human flesh was 
 offered, Somadeva iv., 26; Yetala Pancavimsa Kathe in Canarese. 
 
 Valishtha smrti, i. Mhbh., Sabha P., vs. 627—865, See 
 the beginning of the Bhiitala Pandya. alallamme ddu. 
 
20 — 
 
 elusion is arrived at regarding all Non-Aryas of the whole 
 world (except the true Israelites). Their sacrifices were 
 either offerings into the fire (homa), or presents (bali) put 
 as they were before and on deified objects. 
 
 Sacrifice^ therefore, though in the course of time di¬ 
 rected only to false gods, and taking very wrong courses 
 (excepting that of all true Israelites), was the first re¬ 
 ligious institution (prathama dharma)0 of all Non-Aryas. 
 
 3. SECTION. 
 
 Forms of sacrifice with the Aryas in India. 
 
 When about 3900 years ago the Eastern Aryas began 
 to settle in India (p. 10), they were already, as we have 
 shown before, accustomed to sacrificing (p. 12). Some of 
 the deities which they worshipped in common with the 
 Middle and Western Aryas, for instance the Pdrsis, Greeks, 
 Romans, English and Germans, before they had entered 
 India (being still in Iran and Bactria), are the following: 
 Dyaus^^, Varunas®!, Parjanyas^^, Pavana^^, Agnis®^, Mahi^l, 
 Go®l, Svar or Siiryas®!, Ushas^®), Arjuni^^), rbhus^^), Sara- 
 nyu8^®l. At that period the number of their deities seems 
 to have been 33^^1. 
 
 Many of the sacrificial metrical sentences (yajus) and 
 O Cf. R. V. X. 90, 16. Zeus, Tues. Uranus. (Id varunas, 
 agnis, suryas, rbhus, saranyus the S of the Samskrt Nominative 
 has been added). Perkunas. Fon. Ignis. Maia. 
 
 Gu, Gau. Sol, Sun, Helyos. Nom. Yasas. Auos, 6st, 
 east. Argynnis. Orpheus, Alp, Elf. (H) erinnus. cf. 
 p. 10. The number 33 is mentioned in the Zendavesta, see: “Haug, 
 A contribution towards a right understanding of the Eg Veda,” and 
 cf. Weber’s Indische Studien ix., p. 266. 
 
21 
 
 verses (ro)^^ which the Aryas composed when they had 
 been about 200 years in India, and many of a later time^l, 
 are, up to the present day, preserved to us in the so-called 
 Samhitas, i.e". collections of Mantras, of the Veda. A 
 hymn consisting of more or less verses is called a “Sdkta’’ 
 (i, e. well-uttered.) The RgVeda Samhita contains 1028 
 Suktas. These are partly prayers, partly praises. 
 
 The Aryas thought very highly of their sacrificial 
 formulas (mantra), and, sometimes, considered them to be 
 sacrifices of the mouth^K They said, for instance: 
 
 To him (Indra) who scorneth not the cow. 
 
 To him who wisheth for the cow. 
 
 To him, the shining, speak a mighty speech (vacas) 
 Sweeter than butter and honey is^l- 
 And: 
 
 By the praises fro) we sacrifice. 
 
 Fire, to thee meat-offerings 
 Well prepared by our hearts. 
 
 Oxen, bulls, cows be they to thee! 
 
 O Both yajus’ and res are called Mantras. A saman is 
 a rc in the state of being fit to be sung. Gf. R. V. i., 1, 2- 
 3)Cf.Hosea 14,2; Hebr. 13, 15. Ps. 119,108; 50,14; 50,23; 116,17. 
 R. V. viii., 24, 20: agorudhaya gavishe 
 
 dyukshaya dasmyaja vacah | 
 ghrtat svadiyo madhunas 
 ca vocata || 
 
 5) R. V. vi., 16, 47 : a te agna ica havir 
 
 hrda tashtam bharamasi I 
 
 o • ' 
 
 te te bhavantukshana 
 
 rshabhaso vasa utall Both verses are 
 
 o 
 
 cited by Asvalayana in his Grhya Sutras (i., 1, 4). 
 
22 
 
 The rehearsal of Vedic passages (svadhyaya) was 
 called Brahmayajna i. e. offerings of prayers^h “Honey 
 indeed are the res. melted butter indeed the Sdmans, and 
 milk the Yajus,”and “when he (the student) rehearses the 
 responsories (vakovakyam), they are indeed rice with milk 
 
 (kshira-odana) and rice with meat (mamsa-odana). 
 
 with milk-rice and meat-rice indeed entertains he the gods 
 who, thus knowing the responsories and the sayings of old 
 (itihdsapurana, Singular), rehearses them day by day.”^l 
 
 The sacrificial ceremonial (kalpa) of the Indian Aryas, 
 of the early and later periods, we learn from the treatises 
 called Brdhmanas'^K They received this name from contain¬ 
 ing the rules for the Brahma-priests who had to control 
 the whole performance of sacrifices. Brahmana means, 
 therefore, in the first instance, “matters concerning the 
 Brahma-priest”, and then, in a general sense, “sacrificial 
 law”. The Brahmanas are composed in prose (gadya). 
 As they are rather bulky, extracts have been made from 
 them called '■^S'dtras^’, which are divided into srauta- 
 sutras i. e. such as refer to the great (mahd) sacrifices 
 prescribed by the sruti (Veda), and grhya-siitras i.e. such 
 as refer to the sacrificial ceremonies performed by the 
 married householder (grhapati) in his house. 
 
 Let me now enumerate to you, Yajamanas, the differ¬ 
 ent norms (samstha) of sacrifice your ancestors used to 
 speak of. 
 
 S. P. Br. xi., 5, 6, 1. 3; Asvla. Gr. S. iii., 1, 3. S. P. Br. 
 xi., 5, 7, 5 seq,; entertaining, tarpana. In this instance Brah- 
 mana is Neuter; when Masculine, it denotes “the son of a Brahmd- 
 priest”, and, in a more general sense, “a descendant of the priest¬ 
 hood”. 
 
— 23 — 
 
 Y ajnasamstha 
 
 or 
 
 The different norms of sacrifice of the Indian Aryas. 
 
 In early times your ancestors frequently divided their 
 sacrifices into 4 kinds^^, viz: 
 
 1. Havis, Havir-yajha or Ishii, i. e. meat-offerings, 
 (lit. only: offerings, p. 6); 
 
 2. Palu-handha or Palu, i. e. animal-offerings; 
 
 3. Saumya adhvara or Soma, i. e. soma-oflferings; 
 
 4. Pdka-yajhar‘^, i. e. (regarding theirposeVfon) small 
 offerings, afterwards called “house-offerings”(grhya karma)) 
 being partly meat-, partly animal-offerings. 
 
 At other times, especially when the Sutrakaras composed 
 their works, the difference between Havis and Pasu dis¬ 
 appeared, so that Pasn-bandha was made a subdivision of 
 Havir-yajna, and thereupon only 3 Norms were enumerat- 
 ed®\ each wdth 7 subdivisions: 
 
 Shown by expressions like the following (A. Weber’s In- 
 dische Studien ix , 3): Yadishtya yajeta yadi pasuna yadi somenal 
 i. e. whether one may sacrifice with a meat-offering, or with an ani¬ 
 mal-offering, or with a soma-offering; Kath. Br. viii., 1; — Havir- 
 yajnair vai deva imam lokam abhyajayann antariksham pasumad- 
 bhiA somair amum | i. e. by meat-offerings the godly ones conquered 
 this world, by animal-offerings the middle region, by soma-offerings 
 that world; Pancavimsa Er. xvii., 13, 18. (ManuA) paka-ya- 
 jnenaije, i. e. he (Mann) sacrificed with a small offering; S. P. Br. 
 i., 8, 1, 7; cf. Ait. Br. iii., 40; Tait. S. i., 7, 1, 1. By Gaut¬ 
 ama, Latyayana, etc.; see Tait. Sa. Bhashya i., 7, 1, 1, p. 957; 
 Katiya Sr. S. Bhashya i., 2, 11. 
 
24 
 
 P4ka-samsthas 
 
 nirudha-pasu-bandha 
 
 ashtaka 
 
 sautramani 
 
 parvana 
 
 3. Soma-saOTsthas (showing 
 
 sraddha 
 
 only the forms of so¬ 
 
 sravam 
 
 ma-sacrifices which last 
 
 agrabdyani 
 
 one day) 
 
 caitri 
 
 agnishtoma 
 
 asvayuji 
 
 atyagnishtoma 
 
 Havir-yajna-samsthas 
 
 ukthya 
 
 agnyadheya 
 
 shodasi 
 
 agnihotra 
 
 vajapeya 
 
 darsa-purna-masa 
 
 atirdtra 
 
 caturmasya 
 
 aptoryama 
 
 agrayaneshti 
 
 
 In this enumeration too the chief diflPerence between 
 Haviiyajna and Soma-yajna is clear^), being indicated by 
 the substances offered. The principal difference between 
 them and the Pdka- or Gihya-yajnas is that for the first 
 two sacrifices three sranta-fires are required, for the last 
 only one^). The three chief srauta-fires are called “agni- 
 treta’’, “treta’ or “tretagni”; they are: the garhapatya, 
 ahavam'ya, and dakshina. The first-mentioned two kinds 
 of sacrifices are, therefore, called “vaitanika karma’’ i.e. 
 extensive performances, as several fires are necessary for 
 them^k The one (srauta-) fire of the Paka-yajna has now 
 various names,viz. dvasathya, that which is in the house; 
 
 Let it be remarked here beforehand that at a Somayajna 
 also Havis’ were always required. Latyayana Sr. S, iv., 9, 2: 
 Pakayajna ity acakshata ekagnau yajnan | i. e. by Pakayajnas 
 are understood such as are offered into one fire. Asvalayana 
 Sr. S.i., 2; Asva. Gr. S. i., 1. 
 
25 — 
 
 aupdsana, that which is used for home-service; vaivahika, 
 that which is employed (also) for nuptial ceremonies; 
 smdrta, that which is ordered by the law-books (smrti). 
 At the Paka-yajnas the oblations are cooked on the lau- 
 kikagni, i. e. common hearth, and then thrown into the 
 smdrtagni; at the performance of the two other sacrificial 
 norms every thing must be cooked on and oflfered into the 
 agnitretd. 
 
 In the following further remarks on the forms (vidha) 
 of your ancestors’ sacrifices, I shall, 0 Yajamdnas, leave 
 out the small ones (smarta karma). Let me first acq[uaint 
 you with the substances offered by your fathers. 
 
 Yajnadravya 
 
 or 
 
 The substances offered by the Indian Aryas. 
 
 Taking Havis in the sense of “meat-offering,” I state: 
 
 1. The substances used for a Haviryajha. Your an¬ 
 cestors sacrificed, as products of their cows-, sweet milk 
 (payas); curdled milk (dadhi); fmelted) butter (sarpis, 
 ajya,nishpakva,ghrta,8urabhi, ayuta, astu, navanita) either 
 by itself or poured on flour-cakes, etc. 
 
 As products of their fields, they offered: grains of 
 rice (vrfhi); barley (yava); domestic wheat (godhuma); 
 wild wheat (gavedhuka); eyamaka (panicum frumentaca- 
 eum, the Canarese “same”); bamboo-rice (venuyava); 
 Indra’s grain (indrayava or upavaka); gingillie oil seed 
 (tila). 
 
 As products of their trees, they offered: common 
 Jews-berries (kuvala or badara, Zizyphus jujuba); a big 
 
 3 
 
_ 26 — 
 
 kind of Jews-berries (karkandhuj; fraits of the banyan 
 tree (nyagrodhaphala). 
 
 The mentioned substances were offered in various 
 forms, viz. as fried grains (dhana, used only in the Plural; 
 laja), as grain-pap (oaru), as boiled rice (odana), as flour- 
 cakes (purodasa)^^, as pap of curdled milk and flour 
 (karambha), as a mixture of curdled milk and fried grains 
 (parivapa), as flour-balls (pinda), as flour (saktu or 
 pishta), as sour barley-water (gavayu), and as intoxicat¬ 
 ing liquor (sura). 
 
 2. For a Paluyajna your ancestors used to take: 
 men (purusha)^^, buffaloes (mahisha)^^, goats (aja), cows 
 (go), sheep (avi), horses (haya or asva)^^. At the horse- 
 sacrifice (asvamedha) and the human-sacrifice (purusha- 
 medha) also forest-animals (aranya pasu)®l were taken, 
 but were released from the sacrificial post (ydpa) after 
 their having been made “paryagnikrta” i. e. after the fire 
 had been carried around them. Such forest-animals were, 
 for instance, lions, tigers, birds, snakes, frogs, etc.®^ (Of 
 the horse it is stated Tait. Br. iii., 8, 9, 1: “The horse 
 
 Literally: offering in front of (a deity); S. P. Br. i., 6,2,5. 
 2) S. P. Br. vi., 2, 1, 18: Purusho hi prathamaA pasdnam ] i. e. 
 man is, indeed, the first of the sacrificial victims (pasu). Rg. 
 V. vi., 17, 11; etc. Ath. V. xi., 2, 9: 
 
 taveme panca pasavo vibhakta 
 gavo asva^ purusha ajavaya^ j i. e. 
 
 Thine (Oh Bhava) are these five victims, divided 
 As cows, horses, men, goats and sheep. 
 
 The contrary is “gramya pasu” or “vanya pasu”. Vajasaneyi 
 Sam. xxiv., 1 — 39; Tait. Br. iii., 9, 1; Sankha. Sr. S. xvi., 3, 14; 
 12, 3. 
 
27 
 
 surpasses all animals; the horse, therefore, takes the highest 
 position among all animals”). 
 
 3. For a Somayajna all the above-mentioned sub¬ 
 stances might be taken; but the chief substance from which 
 the sacrifice also received its name, was the intoxicating 
 juice of the Soma-creeper (somalatfi). The Somayajnas 
 seem to have been most frequent; a thousand and ten 
 thousands are spoken of (R. V. vi., 26, 7). 
 
 Besides the mentioned substances your ancestors used 
 the hairs of the wolf, the tiger and the lion^l to mix them 
 with the Sura-grahas i. e. oblations of spirituous liquor 
 thrown into the fire. Further they had so-called holy 
 water (prokshani or pranita) with which they sprinkled 
 the oblations (ishti), the sacrificial implements (patra, 
 ayudha), the firewood (samidh) and the altar (vedi) to 
 make them fit for sacrifice (medhya). Also the sacrificer 
 (yajamana) had to cleanse himself by touching (sparsana) 
 water; before he had made an ablution, he was not allow¬ 
 ed to throw an oblation into the fire^k As incense your 
 ancestors used pine-wood (pitudaru, peitudaru), bdellium 
 (guggulu, gulgulu), fragrant grass (sugandhiteja), tufts of 
 wool (urna-stukd)^^ and horse-dung (asvasakrt)"**. 
 
 Vrka-vyaghra-simlia-loma; Kattya. Sr. S. xix., 2, 23; S,P. 
 Br. xii., 7, 2, 8. See Ait. Br. vii., 9. Ait. Br. i., 28; cf. 
 R. V. vi., 15, 16; S. P. Br. iii., 5, 2 , 15 seq.; cf. Tait, Br, ii., 
 3, 10, 2. Vajas. Sam. xi., 60; xxxvii,, 9; S. P. Br. vi., 5, 3, 8 
 seq. — In the so-called law-book of Manu (v., 39) it is said: 
 yajnartham pasava^ srshta^ 
 
 svayam eva svayambhuva ] i. o. The beasts were created 
 for sacrifice by Svayambhu himself. 
 
 3 * 
 
28 — 
 
 They sometimes invited their gods to come to enjoy 
 the smoke of their sacrifices, for instance, with the words: 
 Enjoy, 0 Fire, what was lighted up by us today; 
 
 (And) shine in coming to the smoke the great and glorious!'^ 
 
 Yajnayudha 
 
 or 
 
 Some Sacrificial implements of the Indian Aryas. 
 
 0 Yajamanas, in sacrificing your fathers used, among 
 others, the following implements: Mahdvira, a large earthen 
 pot for boiling (pacana) milk and other fluids. Ukhd, a 
 pot for boiling (pacana, srapana) the pieces of meat of the 
 slaughtered animaPk a spit to roast (srapana, roa¬ 
 
 sting) the heart (hrd, hrdaya) and other members (gatra) 
 of the slaughtered animal on^^. Nikshana, a wooden ladle 
 or stick to stir up the flesh boiling in the Mahavira^^^ 
 Sasa or Asi, a knife to rip up the body of the slain animal 
 and to cut it into pieces (ahgachedana)^k Svadhiti, an 
 axe to cut its ribs®k Six kinds of woodeti spoons (cf. the 
 Nikshana), called Srul, viz. Jdhu and TJpabhrt^ to receive 
 portions (avadana)^) of the slaughtered animal at the offer- 
 
 R. V. vii,, 2, 1: jushasva na^ samidham ague adya 
 
 soca brhad yajatam dhumam rnvan | 
 
 2) R. V. i., 162, 13. 15; Katy. Sr. S. Ti.,7, 15. i., 162,, 
 
 11; Katy. Sr. S. vi,, 7, 14. Pacana, srapaua express boiling as 
 well as roasting; pakva is boiled and roasted. R. V. i., 162, 13, 
 R. V. i., 162, 20; Katy. Sr. S. vi., 7, 5 seq. R. V. i,, 162, 
 9. 18. 20. S. P. Br. i., 7, 2, 6: Yat kim cagnau juhvati tad 
 avadanam nama j i. e. whatsoever he offers into the fire is called 
 avaddna (or piece). Cf. Katy. Sr. S. i, 9, 6. 
 
29 
 
 ing of the limbs (angayaga) in order to throw them into 
 the fire; the Upagamani for the sacrificer to drink boiled 
 milk from; the Dhruvd for keeping melted butter; the 
 Sruva for taking melted butter out of the Dhrnva and 
 putting it into the fire; the Mekshana for stirring the 
 grain-pap (earn) and offering it. Silrpa, winnowing basket 
 for cleansing grain. Titavu, a flour-sieve (calani). Pavitra, 
 a filter for the Soma-juice and other liquids. Camasa, 
 cup for drinking and offering Soma. Kalam, a water-pot. 
 Dronakalaha, a wooden tub to keep the filtered Soraa-juice 
 in. Pariplavd, a scoop to take Soma out of the Drona- 
 kalasa. Kapdla, a potsherd to put flour-cakes on. Sphya, 
 a piece of wood shaped like a curved sword (khadga), 
 one yard long, with which mysterious (anirukta) lines (pari- 
 graha) were drawn round the altar (vedi) and other places 
 of the sacrificial ground (yajnabhumi), and which one 
 of the priests had to keep on high, as long as the chief 
 ceremonies lasted, for keeping off evil spirits (rakshas). 
 Dhrshii, a fire-shovel. Dhavitra, a fan for kindling the 
 fire. Upavesha, a poker of gi’een-wood. Tdpa, a post 
 for tying the sacrificial victims to. 
 
 Yajnabhumi (Yajnavdstu, Devayajana) 
 
 or 
 
 The sacrificial ground of the Indian Aryas. 
 
 At the earliest time the Aryas in India had neither 
 idols nor temples; and at the time when they had made 
 idols for themselves and built temples (see p. 19), the latter 
 were not used for sacrificial purposes. For their great 
 
— 30 — 
 
 (arauta) sacrifices they selected a place anywhere^!. On 
 this they constructed, for instance, one tent^ called sadas, 
 for priests and their relations to sit in and for performing 
 oblations of less significance, and another one of the same 
 name for placing the ready-made soma-juice in; further 
 a shed (sala) in which the bundles of the soma-creeper 
 were put till they w'ere squeezed between a board and a 
 skin (carma) by beating the board with the stones called 
 “gravana’’ (adding a little water, called “nigrabhya’’), and 
 in which the sacrificer (yajamana) produced the so-called 
 gdrhapatya-Jire (p. 24) by rubbing (manthana) two sticks 
 (arani) on each other, a ceremony know'n as agnimanthana. 
 This fire was, from the time of its having been prepared 
 (agnyadhana), continually to be fed, and from it brands 
 were taken to kindle the dhavanlya- and daTcshina-Jires. 
 These three fires were, as I have said (p. 24), always re¬ 
 quired for a great sacrifice (maha or srauta karma). Their 
 hearths (dhishnya) were on the open sacrificial compound; 
 the oblations might be dressed on any one, and were of¬ 
 fered into all of them. In the front-part of the compound, 
 the pracfna vajnsa, was an earthen altar (vedi) of a qua¬ 
 drilateral shape; to the west of it was the hearth of the 
 garhapatya in the form of the full moon, to its east that of 
 the ahavaniya in the form of a square, and to its south the 
 dakshina in the form of a crescent. This so-called altar 
 was not raised, but was a shallow pit^^; its two somewhat 
 curved corners to the east were called “shoulders’’ (amsa), 
 those to the west “buttocks’’ (sroni); all Havis’ (ishtis) 
 
 S. P. Br. iii., 1,1. 4. Kafcy. Sr. S. ii., 6,1. 2; t., 3, 9seq.; 
 vi., 2,1: Vedim khanati | tryangulakhatam | i. e. He digs the altar 
 which is dug to 3 fingers’ breadth; Tait. Sam. Bhdshya. i., 1, 9. 
 
— 31 
 
 were placed (asadana, placing) in this altar before they 
 were offered (see Ait. Er. vii., 2), and into the three fires 
 belonging to it only Havis’ (meat-offeringsj were thrown. 
 At Somas and some other sacrifices another altar called the 
 uttaravedi, was made, generally of earth, to the east of the 
 first mentioned altar; this, however, was raised. The 
 three fires belonging to it, were brought from the ahava- 
 niya of the vedi, which ceremony was called agniprana- 
 yana i. e. the bringing of the fires. One of these fires was 
 upon the uttaravedi in a hole (nabhi), another, the agni- 
 dhriya, to its left, the third, marjaliya, to its right. It 
 formed the altar the fires of which were destined to rece¬ 
 ive the oblations of animal substances, of soma and of spi¬ 
 rituous liquor (sura). At the sattra^\ called gavamayana 
 (cows-march = march of the seasons) which lasted 360 
 days, and at other prominent (maha) soma-sacrifices the 
 uttaravedi was built of layers of bricks (ishtaka) in the 
 form of an eagle, and the agnioitya, i. e. the fire which is 
 placed on layers, was placed upon it. The name of this 
 ceremony is agnicayana, i. e. the heaping for the fire. To 
 the east of the uttaravedi the sacrificial post (yupa) was 
 erected to which the sacrificial victims were tied, before 
 they were killed. But not all animal offerings were per¬ 
 formed on the sacrificial ground, many took place in the 
 house of the sacrificer. In such a case a branch of a tree 
 with its twigs (sd,kha) of the size of the yupa was fixed in 
 the earth, and the animals which, in this case, were called 
 eakhapasus, were tied to it. But all Agnishomiya pasus, 
 i. e. animals dedicated to agni and soma, which were to 
 
 A eattra (sitting) is a soma-sacrifice having 12 and more 
 soma-squeezing days. Katy. Sr. S. xiii., 1, 1, 
 
32 — 
 
 be oflFered at the soma-sacrifices, were killed on the deva- 
 yajana. 
 
 So much about the sacrificial compound. Following, 
 henceforth, the other classification of the sacrifices accord¬ 
 ing to which the animal sacrifice is included among the 
 Havis’, I shall now make you acquainted with the sacri¬ 
 ficial times. 
 
 Yajnasamaya 
 
 or 
 
 The times at which the Indian Aryas offered. 
 
 I. The Ilaviryajhasamayas. 
 
 1. The Agnyddheya or Agnyddhdna^K This is the 
 ceremony at which the young master of the house (grha- 
 pati) kindles, for the first time, by means of friction (cf. 
 p. 30), the garhapatya fire which, for the celebration of 
 the daily Agnihotra (No. 2), he has to put in a separate 
 place, called agara, and not allow it to go out. 
 
 2. The Agnihotra^K This is an offering of milk into 
 the ahavaniya fire kindled by means of the gdrhapatya of 
 the agara. After the agnyadhana the master of the house 
 has to perform it twice a day, in the morning and even¬ 
 ing, throughout his whole life. Doing so he is called an 
 Agnihotr. Such a one alone is allowed to sacrifice with 
 other ishtis and with soma. 
 
 3. The Dariap'drnamdsa^'). This is the sacrifice to 
 ,be performed at new and full moon. It too was a meat¬ 
 offering; (an offering connected with animal oblations I 
 
 Asval. Sr. S. ii., 1, 9 seq. Ait. Br. v., 26 — 34. Asval, 
 Sr. S. i., 1, 3 seq.; Katy. Sr. S. i., 2, 11. 
 
33 — 
 
 shall always especially point out to you as such a one). 
 Its performance was obligatory for the period of 30 years; 
 others said that it should be made throughout one’s whole 
 life. 
 
 4. The simple aishtika cdturmdsya^K This sacri¬ 
 fice was made at the beginning of every 4th month, i. e. at 
 the beginning of spring (vasanta), the rainy season (prayrsh) 
 and autumn (sarad). The obligation of performing it last¬ 
 ed from one to seven years. 
 
 5. The dgrayaneshti or Navasasyeshti^'^, the first- 
 fruit-offering. At this Ishti the first ripe (agra-paka) 
 fruits of barley and rice, and also of syamaka and venu- 
 yava (p. 25), were offered, generally twice a year. 
 
 6. The NirdAhapaluhandha or Svatantrapaluhan- 
 dha^^, both terms meaning “independent animal sacrifice’’, 
 i. e. an animal sacrifice which, in this case, was not “oc¬ 
 casional” (naimittaka), but “perpetual’’ (nitya), “recurring 
 at fixed periods”. This sacrifice was made once a year, 
 at the beginning of the rainy season, in the house of the 
 sacrificer (p. 31). It consisted of a he-goat (aja) and meat¬ 
 offerings. 
 
 7. The 8autrdmani^\ sacrifice of “good protection’’. 
 This generally formed the last act of a soma-yajna, first 
 for cleansing (piita, cleansed) the priests (rtvij) who might 
 have drunk too much soma, and then to release the sacri- 
 
 Asval. Sr. S, ii., 15, 1 seq.; aishtika means “consisting of 
 or connected with ishtis (meat-offerings)”, as the odturmasya might 
 also be pasuka “connected with animal offerings”; (saumika is 
 “connected with soma-oblations”). Asval, Sr. S. ii., 9, 1 seq. 
 
 S. P. Br. xi., 7. 1, 1 seq.; Kdty. Sr. S. vi., 1, 1 seq. S. P. 
 Br. xii., 7, 2. 1 seq. 
 
34 — 
 
 ficer from all sin^^ Three victims were required: a he- 
 goat(aja), a ram (mesha) and abnll (usra); spirituous liquor 
 (surd) too was included among the meat-offerings. 
 
 IL The Somayajnasamayas. (All Somayajnas were 
 accompanied with meat- and animal-offerings). 
 
 A, Ekdhas, Soma-sacrifices lasting only one day. 
 
 1. The Agnishioma^\ i.e. praise (stoma) of agni, or 
 the Jyotishtoma, i. e. praise of light. The Somas or soma- 
 sacrifices lasted from 1 to 12 or more days (p. 31, note) 
 on which the Soma juice was extracted. If one lasted two 
 or more such days, it was called “adfna’’ i. e. consisting 
 of days. The simplest kind (prakrti) of the Somas hav-. 
 ing only one soma-squeezing day (sutya or sautya ahas) 
 was the Agnishtoma or Jyotishtoma; as it lasted one da}', 
 its name tvas “ekaha” i. e. consisting of one day^^. It oc¬ 
 curred once a year in spring. The day before it, the last 
 preparation-day (upavasatha), an agnishomiya (p. 31) he- 
 goat was offered. The next day, the sutya., at the morning- 
 soma sacrifice (pratadsavana), either one animal was 
 sacrificed or eleven were to be used^^; these animals, whether 
 one or eleven, were called savaniya pasus i. e. animals in 
 connection with the extracting and offering of the soma®). 
 In the evening (sdyamsavana), after the final bath (avabhr- 
 ta), a cow (vasa) called anubandhya, i. e. she w'ho is to be 
 sacrificed after (the chief ceremonies are finished), was 
 offered; also an ox (ukshan) might be nsed®). 
 
 S. P. Br. xii., 8, 1, 16. 17. Katy. yli., 1, 4 seq. 
 
 There are a great many other ekahas besirles those mentioned 
 here of various forms although essentially the same. Katy. 
 viii., 8, 6. ®) Also the Havis’ or Ishtis of a soma-sacrifice bore 
 
 the name “savaniya havis”. Katy. x., 9, 3 — 15. 
 
— 35 
 
 2. The Atyagnishioma i. e. further praise of agni. 
 This too was a sacrifice of one soma-sqeezing day. It was 
 not performed independently; but, if it was made, formed 
 an ekaha at an ahina soma-sacrIfice. The further differ¬ 
 ence between an Agnishtoma and the Atyagnishtoma was, 
 that at the last one 13 praises or singing performences 
 (stoma, stotra) were used, whereas at the first one only 12 
 were required (cf. Tait. Br. ii., 7, 14, 1 seq.). 
 
 3. The Ukthya i. e. full of praise. It had 15 praises, 
 and when performed, also was a day at an ahfna soma. 
 Two savaniya pasus were required for it^h 
 
 4. The ShoAaU i. e. consisting of 16 (praises). Also 
 an ahina soma’s day. Three savaniya pasus were to be 
 sacrificed at its celebration^!. 
 
 5. The Vdja'peya i.e. soma-drink^!, with 17 praises. 
 This too formed an ahina soma’s day, especially pointed 
 out as the 6th day of an All-offering (sarvamedha) which 
 lasted 10 days. (See further on). Besides it was, like the 
 Agnishtoma, a svatantra-yajna or independent sacrifice, 
 and as such was performed each year in autumn (sarad)^!. 
 It required seventeen savaniya pasus®!. 
 
 The Atirdtra i.e. nightly (soma-offering), with 29 
 praises. Also an ahina soma’s day at which 4 savaniya 
 pasus were offered®!. It included also the night preced¬ 
 ing it; hence its name. 
 
 ^! Tait. Br. i., 3,4, 1; Katy. Sr, S. ix., 8, 3; x., 9, 28 (Com.). 
 ^! Katy. Sr. 8. ix., 8,4; x., 9, 28. ®! Tait. Sam. Bh. i., 7, 7: Vajo 
 
 devannarupa/i somaA peyo yasmin yage sa vajapeyaA | i. e. a sacri¬ 
 fice at which the god’s food-like meat, the soma, is drunk, is a 
 Tajapeya. ^! Tait. Sara. Bh. i., 7, 7. ®! The same p. 1000. ®! Katy. 
 Sr. S. ix., 8, 5; x., 9, 28; xiii., 4, 3 seq.; xiv., 2, 11; Ait. Br. iv., 5. 6. 
 
— 36 — 
 
 7. 1h.Q Aptorydma i.Q. gsXmng of desired objects^^ 
 with 33 praises. An ahina soma’s day, especially taken 
 as the sacrificial performance for the 7th day of the All- 
 oflfering (cf. No. 5j, or as a day’s performance at the Horse- 
 sacrifice^^ (Asvamedha; see further on). The number of 
 savaniya pasus was fourth 
 
 8. The Agnimyana i. e. construction of the uttara- 
 vedi for agni, in this case of 756 bricks (ishtaka; p. 31). 
 This solemn (maha) sacrifice could be made only by one 
 who had performed a Soma, and only at a Soma; no one 
 was bound to perform it. If the so-called Mahavrata i. e. 
 the great praise (stotra), is used at a Somali, the agnica- 
 yana is required. It occurs during the first night of the 
 year. 5 victims were offered: a man (purusha), a horse 
 (asva), a cow (go), a sheep (avi) a,nd a goat (aja)^). It is 
 said of the agnicayana that it is “all sacrifices,” and that 
 it surpasses even a Soma^b 
 
 B, Ahinas, Soma-sacrifices lasting more than one day. 
 Excepting their specific days, they were composed of the 
 above-mentioned and other Ekahas. 
 
 1. The Rdjasuya i. e. the generating of a (universal) 
 king. It began in spring (vasanta) with a consecration 
 Tait. Br. ii., 7, 14, 2; and Bh.: aptyartho yamo yajna/i | 
 
 1. e, a sacrifice by which one gains one’s wishes. Katy. Sr. S. xxi.,2, 
 4 seq. Katy. Sr. S. x., 9, 28. Katy. Sr. S. (Com.) xx., 8,15; 
 cf. X., 9, 28: Aptoryamasyatiratrika eva kratupaiavas tadvikarat- 
 vat I L e. The sacrificial victims (kratupasu) of the Aptoryama 
 are the same as those of the Atiratra; for it is a transformation 
 of it. (cf. xxi., 2, 4). Katy. Sr. S. xvi., 1, 2. S. P. Br. vi., 
 
 2, l, lseq.; Vajas. Sam. xiii., 41seq.; Katy. Sr. S. xvi., 1, 8. ®lS. 
 P. Br.^ X., 1, 5, 1 seq. 
 
/ 
 
 — 37 — 
 
 (diksha) of tlae future king, and ceremonies connected with 
 it continued throughout the year, till, after another con¬ 
 secration, the chief day, the abhishecaniya, arrived at 
 which the abhisheka (i. e. sprinkling with water, Ait. Br. 
 viii., 7) happened. In the course of a rdjasiiya the offer¬ 
 ing of cows, goats, etc. was required’^; in old times also 
 a man was sacrificed^-). Spirituous liquor (sura) too formed 
 one of the oblations (ahuti). 
 
 2. The Alvamedha i. e. horse-sacrifice. This, after 
 a year’s preparations, was made in autumn (sarad) or sum¬ 
 mer (grishma), with the purpose, for instance, of getting 
 rid of all sins^h It had three sutya-days. With the 
 horse there were 609 animal victims required, among 
 which were 260 forest-animals (see p. 26). On the second 
 day (madbyama ahas) all these animals were tied to 21 
 posts; but the forest-animals were released after the fire 
 had been carried round them (p. 26)^), so that only 349 
 were really killed. At the final ceremony, the avabhrtha- 
 ishti, i. e. oblation at the cleansing bath (p. 34), a human- 
 sacrifice was to be performed'^). It is not impossible that 
 the s,o-ca\\edi sahasra-sava, i. e. sacrifice of a 1000 (vic¬ 
 tims; K. V. iii., 53, 7), was the Asvamedha; but see the 
 statement at the end of this division, p. 40. 
 
 3. The Purushamedha i. e. human-sacrifice. It too 
 
 Ait. Br. vii., 21. 22. 24; viii., 2; Asval. Sr. S. Utt. iii., 3, 1 
 Beq.; Katy. 15, 1, 1 seq. Ait. Br. vii., 15; /Sankhay. Sr. S. xv., 
 20, 14. p_ Br. xiii., 3, 1, 1; 5, 41; cf. xiiL, 3, 9, 5; Katy. 
 
 Sr. S. XX., 1, 1 seq. Vajas. Sara, xxiv., 1 —39; S. P. Br. xiii., 
 2, 4, 3; Tait. Br. iii., 9, 2, 1 seq. ^Sankhay. Sr. S. xvi., 18, 
 18 — 20 (Maha Kaushitaki Brahmanam); Katy. Sr. S. xx., 8, 12 ■—19. 
 
 4 
 
— 38 — 
 
 \ 
 
 was believed by the Indian Aryas to be a divine institu¬ 
 tion^). It comprised 4 sutya-days. What had not been 
 attained by means of the horse-sacrifice, was thought to 
 be obtained by this. On the 2nd day a man (who, like 
 the sacrificial horse, had wandered about a w-hole year), 
 together with a gomrga (bos gavaeus) and a hornless goat, 
 was offered to Prajapati, and, at the same time, 25 times 
 25, i. e. 625, other animal victims, having been tied to 25 
 posts, were sacrificed to the 25 Caturmasya-devatas i. e. 
 gods presiding over the three (Arya) seasons of the year^). 
 This was the simplest form (prakrti) of the purushamedha, 
 at which the man was really slaughtered. 
 
 Also another form of the Purushamedha which bad 
 5 sutya-days and for which 184®) human victims of alj 
 classes (including also a Brahmana, Kshatriya and Vaisya) 
 were required, is found in the vedic books. It is said in 
 them that after the men had been tied to eleven sacrificial 
 posts (yupa), the so-called Purusha-sukta, i.e. the 90th 
 siikta of the 10th Mandala of the Rg Veda (in which the 
 immolation of the creative purusha or universal soul is 
 spoken of), had been uttered over them, and the fire had 
 been carried around them, they were to be released, and 
 an offering of melted butter (ajyahuti) was to be made in 
 their stead^). Whether there was a time when all those 
 184 men were really killed, I cannot decide. It is re¬ 
 peatedly stated, however, regarding this purushamedha: 
 “All, all is the human-sacrifice, for the obtaining of all, 
 
 ^) S. P. Br. xiii., 6, 6, 1, -) ^ankhay. Sr. S. xvi., 10 —14. 
 
 ®) According in the 8. P. Br. only 166. ^) S. P. Br. xiii., 6, 2, 1 
 
 seq.; Vaj. Sam. xxx.; Tait. Br. iii., 4, 1 seq.; Katy. Sr. S. xxi., 1,1_ 
 
— 39 — 
 
 for the gaining of all” “By means of it he (the sa- 
 crificer) obtains all’’^^ It stood next in honor to the now 
 following Sarvamedha. 
 
 4. The Sarvamedha i. e. all-sacrifice, so called as 
 it was, so to say, a combination of all the other sacrifices, 
 and was thought to confer all boons^h It lasted 10 sutya- 
 days. On the 4th a horse was offered, and on the 5th a 
 man'^h Sometimes the horse was offered on the 5th, and 
 the man on the 6th day^b The sarvamedha is lauded, for 
 instance, with the following words: “This all-sacrifice is, 
 indeed, the best of all sacrificial performances; it leads 
 him (the sacrificer) in the best manner to the best state”0. 
 
 5. ThQGavdmayana i.e. cows’ or months’ march (p. 
 
 31). This sattra lasted all the 360 days of a savana-year, 
 each day being a sutya. As it was, throughout the whole 
 year, to be performed with the Agni citya (p. 31)'^^, its first 
 atirdtra which was also its first ceremony, was used for 
 making the (also p. 31). It required, therefore, 
 
 a human sacrifice, and, besides, the offering of a very great 
 number of animals^b 
 
 S, P. Br, xiii., 6, 1, 6. 11; 6, 2, 12, 19: Sarva??i sarvaja 
 purushamedha/t sarvasyaptyai sarvasyavaruddhyai | . S. P. Br. 
 xiii., 6, 1,7: Etena sarvam apnoti ] . S. P. Br. xiii., 7, 1, 1 
 seq.; 12: Sarvam sarvamedha/i aarvasydptyai sarvasyavaruddhyai | 
 (cf. note 1); Katy. Sr. S. xxi., 2, 1 seq. /S^ahkha. Sr. S. xvi., 
 15, 19. S-. P. Br. xiii., 7, 1, 8; Katy. Sr. S. xxi., 2, 1 seq. 
 
 S. P. Br. xiii., 7, 1, 2: Paramo va esha yajnakratiinam yat 
 sarvamedha^ paramenaivainam paramatam gamayati } . Ait. 
 Br. V., 28. Ait. Br. iv., 12, 17 seq.; v., 28; Asvala. Sr. S. Ut. 
 V,, 7, 1 seq,; Katya, xiii., 1, 1 seq. — Other sacrifices lasted longer 
 than a year; the sattra, called Mahdldpashita (the great heaping 
 up of tapas), for instance, 36 years. Asvala. Sr. S. Ut. vi., 5, 1 
 seq. 
 
 4 * 
 
— 40 — 
 
 Observe, 0 Yajamanas, that the last-mentioned 5 
 Soma-sacrifices were also ^wman-sacrifices. 
 
 We particularly mention still the Hecatombs or sacri¬ 
 fices of a 100 animals or hundreds of animals, in this case 
 buffaloes (raahisha), spoken of in the Rg Veda. A sacri¬ 
 fice of 100 bnffaloes^^, one of 3 times 100^^, another of 
 10 times 100^^ are introduced there. 
 
 III. Nitya- and Anitya-yajnas or Periodical and 
 other Sacrifices. 
 
 Of the Ishtis, Pasiis and Somas which I, hitherto, 
 have put before you, six (Agnihotra, Darsapurnamasa, 
 Caturmasya, ^grayaneshti, Niriidhapasu and Agnihotra, cL 
 Manu Smrti iv., 25. 26; Yajnavalkya Smrti i., 125)^) are 
 to be performed at unalterably fixed times, and are, there¬ 
 fore, called “perpetual’’ “periodical" (nitya) or “esta¬ 
 blished” (samsiddhika). 
 
 All other sacrifices are called “not bound to fixed 
 times" (anitya), and form 3 classes: 1, NaimittaJcas L e. 
 such as are performed for certain occurrences; 2, Kdmyas 
 
 1. e. such as are performed from special wishes; 3, Prdya- 
 Bcittas i. e.expiatory rites (sandhana-karma) for mistakes 
 (atikrama) regarding sacrificial rules (vidhi). 
 
 Naimittakas^'^ were made, where gladdening or griev- 
 
 O R. V. Yi., 17, 11; Yiii., 66, 10. 2) ^ y. 29, 7. 8. 
 
 V. Yiii., 12, 8; cf. R. V. iii., 53, 7 and p. 37. (horse-sacrifice). 
 Indra is called “/Satakrata” or “/Satamakha” i.e. he to whom 
 hundreds of victims are offered at a sacrifice. Katya. Sr. S. i., 
 
 2, 11. 12. See (the Adbhuta Brahmana and) those portions 
 of the Grhya Sutras (for instance Asvala. iii., 11 seq.) which relate 
 to child-birth, sickness, death, etc.; Tait. Sam. Bh. p. 6. Naimittakas 
 are in their tendency, of course, often Prayascittas, as in the 
 Adbhuta Brahmana. 
 
— 41 
 
 ing, astonishing or terrific occurrences took place in or 
 out of the house, family, or community. Kdmyas^'> were 
 performed, for instance, from the longing after sons (putra), 
 riches (bhiiti), cattle (pasu), nourishment (odana), honour 
 (varcas), age (ayus) etc. One of the Kamya sacrifices 
 (Asvamedha, Purushamedha, etc.) not yet mentioned, was 
 also connected with the offering of a man, viz. if one 
 wanted to kill his enemy by incantation (abhicara); be¬ 
 sides the man the 11 savaniya pasus of the Soma sacrifice 
 (p. 34) were immolated^k This was fifth occasion for a 
 ^Mman-sacrifice. PrdyalUttas^'^ were to be offered where 
 mishaps (vipad) and neglects (vaigunya) in sacrificing 
 had happened, vows (vrata) had been broken, in short, 
 wherever a transgression of the ceremonial law (vidhya- 
 paradha) had taken place. (Their intention, however, 
 was not only to make good for something and thus to 
 avert evil consequences, but also to avert all sorts of un- 
 forseen misfortune. Katyayana ^Srauta Sutras xxv., 1, 1 
 the Commentator, restricting their meaning, says: Prayas- 
 cittam vinashtasya karmana/i sandhanaw i. e. “a Prdyascitta 
 is the putting aright of a sacrifice which has gone wrong”). 
 
 Yajamana and Yajaka 
 
 or 
 
 Sacrificer and Priests of the Indian Aryas. 
 
 Now, 0 Yajamanas, let me tell you what the Yajamdna 
 is (p. 5). He is the person who orders a sacrifice for his 
 
 See, for instance, Tait. Sam. ii., 1, 1 seq. Kathaka Br. 
 29, 8. Ait. Br. vii., 2 seq.; v., 28; Tait. Br. i., 4, 3, 1 seq.; 
 iii., 7, 1, 1 seq. 
 
— 42 
 
 benefit, and bears the expenses^^ or the man in whose 
 favour a sacrifice is performed. He bears also the names 
 “svami” (master), “grhapati” (lord of the house), and 
 “yajnapati” (lord of the sacrifice). 
 
 Ydjaka is one who has to perform the sacrificial cere¬ 
 monies, a priest. The Yajamana, however, was not ex¬ 
 cluded from performing such, as, for instance, at the Agni- 
 hotra, the priest, if present, had only to offer him some help 
 (cf. R. V. iv. 12, 1. 2). The Yajakas were also called 
 ^tvijs (rtu-ij, i. e. one who sacrifices according to the rules). 
 There were 4 chief-priests (ddyartvij or Mahartvij) each 
 of whom had 3 help-mates; the names of the four are: 
 Hotr, Adhvaryu, Udgatr, Brahman (Nom. Brahma). The 
 Rtvijs were, therefore, 16 in number; but this number- 
 was required only at Soma-sacrifices. At a pasubandha 
 six priests had to officiate, at anagnihotra only one, name¬ 
 ly an Adhvaryu^^. At sattras the Yajamana himself, if 
 a good Brahmin, became one of the i2tvijs^^. (A sattra 
 was exclusively a Priest-Sacrificey 
 
 The Brahman (Brahma-priest, p. 22) was the conti’ol- 
 ler of the sacrificial performances, in a sitting posture he 
 watched over the whole; only at Somas he must act, and 
 then it was customary to elect another controller whose 
 name was Sadasya (seat-man, chair-man). 
 
 The Purohita (i. e. put at the head) or Ouru (i. e. 
 venerable) was a king’s domestic priest. 
 
 It is said of him S. P. Br. i., 6, 1, 20: Yajamanohy eva sve 
 yajhe prajapatir etena hy ukta rtTijas tanvate | i. e. the sacrificer 
 is, indeed, the lord at his own sacrifice; for ordered by him the 
 priests perform (it). Tait. Br. ii., 3, 6, 1. Katy. Sr. S, 
 
 xii., 2, 15. 
 
— 43 
 
 The sacrificer had to elect and reward tlie priests; 
 at a Soma-sacrifi.ce he must give at least one hundred 
 cows as reward (dakshiua)^l. 
 
 S. P. Br. iy., 3, 4, 3. — It appears that already in ancient 
 times the Arya sacriflcers in India wore a cord (mekhala, rasana) 
 at sacrifices. (According* to the Siitras the putting on of the cord, 
 mekhala-bandha, took place when an Arya became a Brahmacarin 
 i. e. began to study the Yeda, and the eord of a Brahmin consist¬ 
 ed of Munja-grass, that of a Kshatriya of a bowstring, jya, that 
 of a Vaisya of wool, urna; AstI. Gr. S. i., 19, 12), There were 
 three ways of wearing it according to three kinds of sacrifices. 
 (Tait. Sam. ii., 5,11^ 1. Was the Brahmacari-cord replaced by a 
 new one at the ordination, diksha, for becoming a sacrificer? Katy. 
 Sr. S. vii., 3, 26). Its being worn round the neck, at sacrifices 
 to men, was called Nivlta (Shadvimsa Br. iii,, 8; Katy. Sr, S. 
 XV., 5, 13; Asvl, Gr. S. iv., 2), its being worn over the right 
 shoulder, at sacrifices to the manes, Prdcindvlta (Ath. V. ix., 1, 
 24; Tait. Br. i., 4, 6, 6; S. P. Br. ii., 4, 2, 2. 9; 6, 1, 8; xii., 5, 
 1, 6; Asvl. Sr. S. ii,, 3, 6. 19; Asvl. Gr, S. i., 2, 10; iii., 4, 3; 
 Katy. Sr. S. v,, 9, 23; xix., 3, 14), and its being worn over the 
 left shoulder Upavita (Vaj. Sam. xvi., 17; S. P. Br. xii., 8, 1, 19; 
 Katy. Sr. S. i., 7, 24). The Upavita-wearing was always required 
 at the sacrifices to Deities, which were the only real sacrifices, 
 and in this case, therefore, the word Yajna was often joined to 
 upavita, so that it became '^Yajnopavita^' (S. P. Br. ii., 4, 2, 1; 
 
 6, 1, 12. 18; xii., 5, 1, 6; Tait. Br. iii,, 10, 9, 12; Kaushitaki 
 
 TJpanishat ii., 7). In course of time the cord itself got the 
 names of the manners in which it was worn. Has it a symbolical 
 meaning pointing, perhaps, to the cord (rasana) of the sacrificial 
 post (ydpa) and to that of the sacrificial victim (Tait. Sam. vi., 6, 
 
 4, 3; S. P. Br. iii,, 6, 3, 10; 7, 1, 25; Asv. Gr. S. iv., 8, 15; 
 
— 44 — 
 
 The 4 Hotrs (callers) chanted (arcana) the praise of 
 the gods with the hymns (sukta) of the Rg Veda; the 4 
 Udgdtrs (singers) sang (gayana) the hymns of the Sama 
 Veda; the 4 Adhvaryus (persons of the ceremonies) ut¬ 
 tered the yajus’ (mantras of the Yajur Veda) in a low voice 
 (upa/nsu vac). Besides they all had to take their own 
 part in the ceremonies (karma). On the Adhvaryus, how¬ 
 ever, lay the heaviest burden, as all hard manual labour 
 Avas theirs; they must measure the sacrificial compound 
 (yajnabhumi), build the altar, bring the sacrificial imple¬ 
 ments, wood, water and the animals to be immolated, kill 
 the animals, press the Soma, dress the oblations (purodasa, 
 •cam, flesh, etc.), and throw most of the oblations into the 
 fire. 
 
 The conditions without which one was not allowed to 
 officiate as priest were, for instance, that one was sfidhu- 
 carana i. e. leading a proper life, anabhisasyamdna i. e. 
 being blameless, anyunyanga i. e. not having too less limbs, 
 anatiriktdnga i.e. not having too many limbs, dvesata i.e. 
 being regularly shaped, anatikrshna i. e. being not too old, 
 and anatisveta i. e. being not too young^h 
 
 Before the lord of a house (grhapati) could undertake 
 a sacrifice, he had to bathe (p. 27). When wishing to have 
 performed a Soma, he must undergo a consecration or 
 ordination (diksha) by fasting (vrata), being cleansed with 
 
 Katy. Sr. S. vi., 3, 15. 27), and declaring that the sacrificer him¬ 
 self ■was the victim to be tied to the post? That the notion of 
 substitution (pratinidhana) was prominent with the Indian Aryas, 
 will be shown farther on. (The sacrifice to men was the feeding 
 ■of guests, dtithya dharma). 
 
 Cf. Lev. 21, 17. Laty. Sr. S. i., 1, 6. 
 
45 
 
 water (apsu-diksha), and performing a meat-offering 
 (dikshaniya-ishti). Afterwards he is called ordained 
 (dfkshita). (The ceremonies connected with the di'kshd 
 ended three days before the iipavasatha, p. 34). 
 
 Let me here at once make the remark, that not only 
 the so-called sacrifice!' but also the priests themselves were 
 considered imperfect and sinful by nature. The priests 
 had to pray and perform many expiatory rites for them¬ 
 selves, and also to sacrifice for their own benefit. The 
 last they did at Sattras, all Sattras being their own special 
 sacrifices. A body of them, 17 or 24 persons, agreed 
 upon making a Sattra, consecrated each other, and then 
 sacrificed for each other^k Besides, as priests at a Yaja- 
 mana’s offering, they themselves as well as the Yajamdna 
 became free from all sin (papman); for “the Yajamana is 
 the soul of the sacrifice, the Priests (are its) members^ 
 where the soul is cleansed, the members are cleansed”^k 
 
 Yajnakarma 
 
 or 
 
 Sacrificial ceremonies of the Aryas in India. 
 
 Regarding the sacrificial ceremonies of your ancestors 
 I confine myself to a few words on those of the animal- 
 sacrifice. 
 
 The victims, having been untied from the sacrificial 
 post and put on grass (barhis) spread on the earth, were 
 
 Ait. Br. iv., 26; v., 9; Katy. Sr. S. i., 6, 10; xii.,2, 15;^ 
 xxiv., 2, 5; Pancav. Br. xxiii,, 7, 3; 16, 1. 8. P. Br. xii., 8, 
 
 1, 17: atm^ vai yajnasya yajamanongany rtvijo yatra va dtma 
 pdta^ p4tani tatrdugani | . 
 
46 — 
 
 generally i’zYZec? by suffocation (sanjnapana, svasarodha; cf. 
 p. 15), their mouths being tightly shut or a noose (veshka) 
 being put round their necks^^ by the ;Samitr i. e. immolator 
 (literally: pacifier). For the sufiFocation of men and horses 
 a red cloth (adhivasa, cloak) was first thrown over their 
 heads^h Men were killed in a closed hut (parivrta); the 
 man to be immolated at the horse-sacrifice (p. 37), however, 
 was led into water till it ran into his mouth, and then horse- 
 blood was poured on his head by the Adhvaryu^h The 
 cow called anustarani go, i. e. the cow (the meat ofj which 
 was laid around (the fire) at the sacrifice to the Manes (to 
 whom it was to go), was killed by a blow behind the ear^h 
 At present when Brahmins offer an animal, they kill it, as 
 you know, by suffocating it and beating, at the same time, 
 its testicles (vrshana). 
 
 After the victim (or the victims) had been killed, the 
 sacrificer and his wife cleansed it with water; thereupon, 
 the Vaikarta (butcher) among the Adhvaryus took off its 
 skin, opened its body^^, and took out the omentum (vapa, 
 which was considered to be just as much as the whole 
 animal); this was at once boiled (srapana), and when done, 
 offered®). Then the ^Samitr or another of the Adhvaryus 
 cut the animal into pieces (avadfina)'^) which, except the 
 
 S. P. Br. iii-, 8, 1, 15; Katy. Sr. S. vi., 5, 18. 19; xvi., 1, 
 14; XX., 6, 10; /Sankha. Sr. S. xvi., 12, 19. 20; iv., 17, 9; v., 17, 
 11; Kaus. S. 44; Asvala. Sr. S. iii., 1 seq.; Asvala. Gr. S. i., 11. 
 2) >S’ankha. Sr. S. xvi., 10 — 14; 2,25; R. V. i., 162, 16; S. P. Br. 
 xiii., 2, 8, 1. Aankha. Sr. S. xi., 18, 18 — 20. Katy. Sr. 
 S. XXV., 7, 34. Katy. Sr. S. vi., 6, 8 seq. ®) S. P. Br. iii., 
 8, 2, 16 seq.; Ait. Br. ii., 12—14. Katy. Sr. S. vi., 7, 1 seq. 
 
— 47 — 
 
 heart, underwent cooking (srapana) in the ukha (p. 28); 
 the heart was roasted (srapana) on a spit. When every 
 thing was sufficiently dressed, the pieces were taken from 
 out of the ukha, and placed down in a heap, and the heart 
 was put on its top. Then melted butter (ajya) was poured 
 over the whole, the pieces to be offered were •put apart, 
 and together with a part of the broth (vasa), thrown into 
 the fire. All this was done under reciting of mantras 
 (sacrificial verses). 
 
 Thereupon the priests, and the sacrificer and his wife, 
 received their special portions of what had been left 
 (ucchishta) of the animal, called pasvida i. e. animal-food^ 
 and ate them^). If much had been left, also other Brah¬ 
 mins were invited to the meal^^. The number of pieces to 
 be distributed, was 36. By thus dividing (vibhaga) and 
 eating the rest of the sacrificial animal, they believed to 
 obtain life (vitality, prana) and heaven (svarga)^^. 
 
 To eat blood (lohita) was considered as unlucky (aku- 
 8ala)‘^b It is possible that the Indian Aryas by choking 
 their sacrificial victims originally intended to avoid 
 the shedding of blood and thus keep the whole body to¬ 
 gether for offering an entire animal. It is said: “the 
 body (san'ra) consists of blood and flesh”®-!; and: “our 
 offering (ishta) may be done with the whole (kevala) 
 
 Ait. Br. vii., 1, 1; 19; ii., 8; iv., 13; S. P. Br. ii., 3, 1, 
 39; Katy. Sr. S. iv., 14, 11; xxiii., 4, 23; Kaus. Sr. S. 83; 92; 
 
 ! Tait, Sam. vii., 1, 1, 4 seq.; ^Sankha. Sr. S. iv., 21, 16. S. P. 
 Br. ii., 5, 3, 16; Katya. Sr. S. v., 6, 29. 30. 3) Ait. Br. ii., 7. 
 
 Kaus. Sr. S. xiii. Ait. Br, ii., 14: Yad vai lohitam yan 
 mamsam tac chariram I . 
 
animal”^^. The blood which was spilled, was (at least at 
 one period of the Aryas’ history) given either to the fierce \ 
 god (agra=>S'ivaj or to the Rakshas’(evil spirits) and Sarpas ' 
 (serpents), as their portion’^ The old Aryas held flesh 
 to be the best food (annadya)®k But they do not seem | 
 to have ever eaten human flesh. | 
 
 Music was sometimes used by them in connection with j 
 sacrifices. Thus during the year preceding the actual 
 
 r 
 
 .performance of the horse-sacrifice (p. 37) a Brahmin and 
 Kshatriya continually played a lute, singing the praise 
 of the sacrificer, and did the same at the sacrifice itself^k 
 At the Sattra, called Dvadasaha, the singing of verses of 
 the Sdma Veda was accompanied by beating kettle-drums , 
 (dundubhi)®^; at the Gavamayana (p. 39), when a cert- ) 
 ain ceremony was performed, a Brahmin played a lute of 
 100 strings (vana) to the singing of such verses, and after- ; 
 wards kettle-drums were beaten, and females and others 
 accompanied the songs of praise by sounding string-lutes 
 
 (godha-vmaka), reed-lutes (kanda-vina) and other instru¬ 
 ments®). 
 
 0 Ait, Br. ii., 11. 13: Kevalena n&h pasuneshtam asat ] . 
 Regarding the blood we find the following in the Petersburg 
 Dictionary; /Sarngadhara’s Samhita i., 6, 7: 
 
 Raktam sarvasarirastham 
 
 Jivasyadharam uttamam | i. e. the blood which per- ; 
 vades the whole body, is the excellent support of life. Cf. Lev. 
 
 17, 11. ^) Vajas. S. xxxix., 19; Ait.Br. ii., 7; Asvala. Sr.S. iv., 8. 
 
 3) S. P. Br, xi., 7, 1, 3: Etad u ha vai paramam annadyam yan j 
 mamsam | i. e. Flesh is, indeed, the best food. ^) S. P. Br. xiii., 
 
 1, 5, 1 — 6; 4, 2, 8. 11. 14 • Katy. Sr. S. xx., 2, 7; 3, 2; Laty. 
 
 Sr. S. iv,, 1, 10. ®) Katy. Sr. S. xii., 2, 8. ®) Katy. Sr. S. xiii., 
 
 2, 20. 21; 3, 15 seq.; cf. xxi., 3, 7. i 
 
 1 
 
— 49 
 
 4. SECTION. 
 
 Forms of sacrifice with the Aryas beyond 
 the frontiers of India. 
 
 I now give you some few remarks on tbe sacrifices 
 found, in old times, among the brethren of the Indian 
 Aryas, the Parsis, English and Germans (see pp. 8. 9. 
 12). From my not mentioning here the other Aryas out¬ 
 side of India such as the Greeks, Romans (p. 20), etc., 
 you may conclude that their sacrifices bore a similar 
 character. 
 
 The Parsis, by the help of their priests (athrava), 
 made Soma-sacrifices, animal-sacrifices and meat-sacri¬ 
 fices, by means of which they desired to go to heavenO. 
 For certain unclean acts, for instance, a man was directed 
 to kill and ofifcr a 1000 sheep and goats-l. The chief 
 deity in honour of which the Parsis offered, was tlie fire. 
 It is not improbable that they had also human-sacrifices®!; 
 it is certain that they performed horse-sacrifices^!. The 
 priests were not allowed to throw flesh or any other offer¬ 
 ings into the fire, they had only to show their offerings 
 to that element. Their outspoken conviction was: “The 
 deity does not want the flesh of the victim, but only its 
 .sowZ”®!. 
 
 The English (Anglo-Saxons) are relations of the Ger¬ 
 mans, and lived together with other German tribes till 
 they went over to England. At the time when they were 
 
 ^! Haug’s Introduction to the Ait, Br. pp. 16. 22. 61 —63. 
 ^! The work quoted on page 15, note 4, p. 17 (Fargard xviii,). 
 ®! Weber’s Indische Streifen, p, 71. ^!Grinim’s Deutsche Mytholo- 
 gie, p. 43. ®! See Biblische Alterthiimer, p. 140. 
 
 5 
 
— 50 
 
 still one nation, the English and the other Germans per¬ 
 formed the very same sacrifices we find among the Indian 
 Aryas. They had private (grhya) and national (visva- 
 jantna, or simply desi'ya, M. Muller, S. L. p. 53) ones 
 which were periodical (nitya), the first regularly taking 
 place daily, the latter once in summer, autumn and winter^ 
 in order to obtain the favor of their gods for house and 
 country; then they had those for special wishes (kamya), 
 for instance, for the good success of an undertaking, and 
 those for special occasions (naimittaka), for instance, for 
 the anointing of a king (rajabhisheka), births (jatakarma), 
 nuptials (vivahakarma), and funerals (pretamedha, preta- 
 karma). They offered their Vdjapeyas, taking instead of 
 Soma what they called beer, i. e. drink, (related to the 
 Sanskrt “peya”, “payas”, “piyiisha”); and their Havis’ 
 consisting, for instance, of grains (dhana) and pap (caru); 
 their Pams were performed with men, horses, cows, bulls^ 
 rams, goats, etc. At their national sacrifices they fre¬ 
 quently offered many men and beasts at once; a German 
 tribe, the Swedes, for instance, offered every 9th year, 
 at a sacrifice lasting 9 days, 99 human beings together 
 w'ith 3x99 beasts. Their Devayajana (sacrificial com¬ 
 pound) used to be a grove (vana). Their altar (vedi) 
 was a stone on which the victims were laid and killed; 
 the blood of these was taken and sprinkled on the sacrificial 
 implements and the sacrificers; the flesh was boiled in 
 caldrons (ukha). When the offerings (ishti) had been 
 made either into the fire or elsewhere (agni, anagni)'^, the 
 remainder (ucchishta) was distributed among the sacri- 
 
 Balls they put, for instance, before deified rivers. Grimm.’s 
 Deutsche Mythologie, pp. 550, 568, 569, 575, 576, 585. 
 
— 51 
 
 ficing assembly, and eaten. Of man they sometimes said, 
 that he was the best sacrifice. Their sacrificial formulas 
 (mantra) they called minni (or mathl)^)- One of the names 
 by which their priests were called, was “Godi”i.e. Sanskrt 
 ®juti”, shining, venerable^!. 
 
 Let me still add that the people named (Kirata?), 
 who lived in England before the arrival of the English, 
 and who also belonged to the Aryas that had migrated 
 from the East to the West (p. 9), were much addicted 
 to sacrificial performances, especially human sacrifices. 
 'VheiY priests^ name was “Druids”. 
 
 5. SECTION. 
 
 Forms and purport (tatparya) of sacrifice with the 
 Non-Aryas called Israelites. 
 
 I have put before you, 0 Yajamanas, in a small com¬ 
 pass, the sacrifices which had been commenced at Abraham’s 
 time (p. 11), about 3800 years ago, by the Aryas and Non- 
 Aryas in India and beyond the frontiers of India, excepting 
 the true Israelites, and which were continued to be made 
 by some for about 1900 years, by others still longer, by 
 some few up to the present time. 
 
 The same p. 52. The same, p. 78. Sanskrt “j” at the be¬ 
 ginning of a word is “g” in Latin, “k” in English; for instance, 
 Sanskrt “jati’’ is Latin “gens”, English “kind’’. Sometimes Sanskrt 
 “j’’ occurs, however, as “g” also in English; for instance, Sanskrt 
 “jabh” is the English “to gape”. An instance of the latter kind 
 seems to be before us in “Godi or Gothi’’; another in “God”=jut or 
 jyut i. e. the glorious one. About the German sacrifices see also 
 Wentzel’s German History, p. 44 seq.; Leo’s Weltgeschichte ii., p. 
 41 seq. 
 
 5 * 
 
52 
 
 Let me now draw your attention to the sacrifices of 
 the Israelites. You have heard that Abraham was the 
 founder of this people. He and such among his descend¬ 
 ants as had his faith, remained worshipping the true and 
 only God Jehovah, while all other Non-Aryas and also 
 all Aryas upon earth became worshippers of nature and 
 idols; he and his descendants worshipped Him also with 
 sacrifices. As the sacrifices of all true Israelites were offer¬ 
 ed to the true God, the full truth of sacrifices appears in 
 them; for God himself gave His people light, and taught 
 them to do the truth. Doubtless their conscience, this di¬ 
 vine voice, incited the other Anaryas and the Aryas to serve 
 God and to serve Him with sacrifices^!, they possessed 
 some wisdom^!; but as they not only disobeyed Jehovah 
 but left Him altogether, the voice of their conscience was 
 and remained weak and indistinct; besides they consider¬ 
 ed as the voice of their conscience what was only the 
 language of their own darkened nature. Therefrom arose 
 their abominable human sacrifices, their, to a great extent, 
 false sacrificial notions, and their occasionally even im¬ 
 moral sacrificial ceremonies^!. 
 
 You will, honoured Yajamanas, certainly cherish the 
 
 *! Roman. 2, 14. 15. ^! Acts. 7, 22; 17, 26 seq.; John. 1, 4; 
 
 18, 37. ^! We may I’efer here to the Egyptians of the district 
 
 Mendes a part of whose worship was to lie with beasts (Exod. 
 22, 19; Lev. 18, 22 seq.); and to the Aryas in India a part of whose 
 worship, at a certain period, was to lie with a slaughtered horse 
 or man (Vaj. Sam. xxiii., 20 seq.; S. P. Br. xiii., 5, 2, 1 seq.; 
 Katy. Sr. S. xx., 6, 14 seq.; A^ankh. Sr. S. xvi., 10 — 14) and to 
 effect sexual intercourse (Tait. Sam. vii., 5, 9, 3. 4; Katy. Sr. S. 
 xiii., 3, 6 — 9). 
 
53 
 
 wish to obtain a knowledge of the true sacrifices as they 
 were performed by the Israelites. Listen, therefore, at¬ 
 tentively, when I, to some extent, acquaint you with their 
 sacrifices and the purport of their sacrifices as they were 
 established by Jehovah’s command. They are fully treat¬ 
 ed of in the law-books, written by the Israelite and man 
 of God, Mosest 3322 years ago^h You yourself may read 
 these books; they form the first part of the Word of God, 
 called “Bible” by the English. 
 
 Faithful (sraddhavanta) Israelites had no worship of 
 nature and no idols. They knew and believed that Jehovah, 
 the invisible Creator of the heavens and the earth, could 
 not be comprehended by all the heavens; that He every¬ 
 where could hear their prayers and see their worship. By 
 the expres.s command of Jehovah, however, they fabricat¬ 
 ed a wooden Tabernacle. Within it Jehovah testified of 
 His will and came together with His people. It was, there¬ 
 fore, called the tabernacle of testimony^') and the tabernacle 
 of congregation^^ Only where it was put up, the Israelites 
 were allowed to sacrifice. It was destined to be the 
 common centre of worship for the whole nation in order 
 to keep it together and to establish it in the faith that 
 there was only one Jehovah and that His name was one, 
 and thus to make it strong against the idolatry of the sur¬ 
 rounding people^b 
 
 That Tabernacle consisted of two parts: the Most 
 Holy and the Holy* The Most Holy contained an arh of 
 wood in which the code of law was kept which Jehovah 
 
 Deut. 31, 9. Num. 9, 15 (sakshya-gudara). Exod. 
 
 27, 21; 25, 22; 29, 42 (samagaina-gudai'a). Lev. 17, 1 seq.; 
 cf. Zechari. 14, 9. 
 
— 54 
 
 bad given to the Israelites^b The cover of this ark was 
 named mercy-seat (lit. covering lid) and was of pure gold^l; 
 its object was to show that no man keeps the law of 
 Jehovah as contained in the above-mentioned code, and 
 that man can only be saved if Jehovah covers the curse 
 pronounced by the law against all transgressors, and ex¬ 
 ercises precious (amulya, mahdmulya) mercy instead of 
 stern (aparinami) justice. Before the Most Holy was a 
 vail. Only once a year, on the great day of the atone¬ 
 ment-sacrifices (avarana-karma), the high-priest (mahJ- 
 yajaka) was allowed to lift the vail and to enter it, in 
 order to pray there and to sprinkle the sacrificial blood 
 of covering on and before the mercy-seat^h In the Holy 
 was the so-called shewhread (lit. bread of the face)-to&fe, 
 a table of wood on which 12 loaves of the best wheat-flour, 
 according to the number of the tribes (gotraj of the Israe¬ 
 lites, must always be placed^.*, to testify that all men 
 owe continually io bear fruits of devotion (bhakti), i. e. 
 good works, before the face of Jehovah. Further there 
 stood in it a wooden altar overlaid with gold, called the 
 altar of incense (dhu.pa-vedi)®'); it was for burning incense 
 thereon to represent the truth that befitting prayers, pleas- 
 
 Exod. 25,10 seq. Exod, 25, 17 seq. avarana, covering, is used 
 also in a tropical sense; Roth’s dictionary, Panini iv.,4, 62: Guror 
 (loshanam avaranam” i.e. the covering (or concealing) of one’s 
 teacher’s faults. “Hrdayavaranam nityam ] kiiryao oa mitram- 
 adhyaga^” i. e. ho who is among friends ought always to cover 
 (or conceal disturbing thoughts of his) heart; “achadana” might 
 also be used; cover, lid, in Sanskrt, is: apidhana, pidhana; cover¬ 
 ing (Adj.): pidhayaka. Lev. 16. Exod. 25, 23 seq .5 show- 
 bread “mukha-purodasa”; see p, 26. Exod. 30, 1 seq. 
 
— 55 
 
 ing as the fragrant smoke of incense, must rise out of the 
 hearts of priests and people up to Jehovah. Now and 
 then, at the so-called sin-sacrifices (papa-yajna) and at 
 the above-mentioned day of the atonement-sacidfices, some 
 blood of a sacrificial victim was put on it^), the purport 
 of which I shall tell you afterwards. Then there was in 
 the Holy a lamp filled with the choicest oil, which was to 
 be lighted at least at night^l, for a sign that the life and 
 light of the Holy Spirit of Jehovah ought to dwell in the 
 otherwise dark heart of man. Only priests were allowed 
 to enter the Holy to pray and sacrifice for themselves and 
 for the people; like the Most Holy, it too was shut by a 
 vail. 
 
 Around the tabernacle was a Court (prakara) inclosed 
 with hangings on its sides, but open above. Therein was 
 the altar of burnt offering (homa-vedi) made of earth over¬ 
 laid wdth wood and copper^l; its four wooden corner-points 
 were called “horns” (srnga). Its being of earth was to 
 show, that the sacrifice!’of whose heart it was a represent¬ 
 ation (pratima), ought to be conscious of his being but 
 dust and ashes, and thus with an humble heart ofifer him¬ 
 self of whom, again, the meat-and animal-oblations were 
 representations, to Jehovah, the maker and owner of all, to 
 love and serve Him. The fre of this altar was always 
 kept burning day and night'll, for a sign that man’s duty (rna) 
 to offer his body, soul and spirit to his Creator and Pre¬ 
 server, should not cease for one moment. Then there was 
 in the Court a brazen laver for the priests to wash their 
 hands and feet in before sacrificing^^; this was meant to 
 
 Exod. 30,10. Levi. 4,7; 16,18, Exod. 27, 20 seq. Exod. 
 27, 1 seq., 20, 24. ^iLevi. 6, 9 seq. Exod. 30, 17 seq. 
 
— 56 
 
 continually put them in remembrance that their own works 
 and walk were sinful, and preserve in them the just though 
 humbling feeling of being unworthy of their high oflSce. 
 
 He who became spriest underwent consecration (dik- 
 sha). First he was washed with water for a sign that he 
 ought to have a pure heart for the service of the most 
 holy Jehovah; for to enforce this truth still more on his 
 mind, he was clothed in clean, white garments^l; then he 
 was anointed with a fragrant oil^l, this emblem (pratima, 
 sanjna) of the life (and light) of God’s Holy Spirit, in order 
 to show that he ought to be filled with and ruled by God’s 
 Spirit and His powers; thereafter he had to make three 
 animal- and meat-offerings^l at which also sacrificial blood 
 was applied to his body and clothes, which as a whole re¬ 
 presented that he, a sinner pardoned (kshamita) and ac¬ 
 cepted by Jehovah, took upon himself the duty to be obe¬ 
 dient to the law of Jehovah and oflfer his life to Him, and 
 that he obtained the right (adhikara) to eat of the sacrifices. 
 This right should not make the priests proud, but proclaim 
 that he who as priest, according to Jehovah’s law, had no 
 portion in the land the whole of which was distributed 
 among his brother-Israelites, should be graciously sustain¬ 
 ed directly by Jehovah himself. 
 
 The Israelites had periodical (nitya) and occasional 
 (naimittaka) sacrifices. Every day, in the morning and 
 evening, a so-called burnt-offering (kevalanga-homa)*^ and 
 
 Exod. 28, 39 seq. It was poured over the High-priest’s 
 head so that it ran down upon the beard and went down to the 
 skirts of his garment. Psalm. 133, 2; in the case of a common priest 
 it was struck on the forehead. Exod. 29, 1 seq. Levi. 6, 
 9 seq.; Hum. 28, 3. 4. 
 
57 
 
 each time afterwards a so-called incense-offering (dhiipa- 
 yajna)^^ were to be made by the priests. Further they 
 had a sacrifice every new moon (amavasyfi, darSamasa) to 
 express that it was Jehovah who changed times and sea- 
 sons^^; other sacrifices were to be performed once a year^\ 
 jiartly at full moon (piirnimfi, puriiamasaj^l. Some of their 
 sacrifices lasted one day (ekfiha), others several days 
 (ahina)®-*. 
 
 Let me now mention to you the names purports 
 of their sacrifices. 
 
 1. They had to make Burnt-offerings (kevala-homa, 
 kevalanga-homa; lit. ascent-offerings, arohana-yajnaj i.e. 
 animal-sacrifices at which the whole animal was burnt on 
 the altar of burnt-offering. As stated already, such a one 
 must be performed every morning and evening. In thus 
 case, as a diurnal (nitya) sacrifice, it was made for the 
 whole nation, the priests performing all the rites. The 
 victim was each time a lamb without spot (anagha, dosha- 
 rahita)®!. This daily burnt-offering expressed the desire 
 that God might daily anew' cover (avarana) and forgive 
 (kshama) his nation's sin and curse, and the duty that the 
 whole nation must daily anew give itself up entirely to 
 God’s service. This signification you find also in the oc¬ 
 casional burnt-offering, of which I give a description. 
 
 When the burnt-offering was an occasional one (nai- 
 mittaka), being occasioned by joyful or mournful events'^^ 
 
 Exod. 30, 7. 8; Luk. 1, 10. Eum. 28, 11 seq.; Daniel. 2, 21. 
 
 Num. 28, 16 seq.; 29. The passover and the feast of taber¬ 
 nacles. Num. 28, 11 seq. 29, 12 seq. Exod. 29, 38 seq.; Num. 
 28, 3 seq. See Gen. 8, 15 seq; Job. 1, 5; Josh. 8, 30. 31; 
 II. Sam. 6, 17; I. Sam, 7, 9. 
 
58 — 
 
 it was performed in the following manner: The sacrificer 
 brought an animal without spot, either a bull, a ram or a 
 he-goat, into the court, before the door of the tabernacle, 
 and put his hand on the animal's head, indicating there¬ 
 by that he put his own sins and their curse on the animal 
 as his substitute (pratinidhi) ordered by Jehovah himself, 
 and that he prayed that, such having been done, Jehovah 
 graciously would consider the sins as removed from him, 
 the sacrificer, and impute them to the animal. Then the 
 sacrificer killed the animal with a knife, shed its blood in 
 which the soul was, to acknowledge that he had deserved 
 sufferings and death as punishment for his sins, and to 
 pray that Jehovah, for the substituting death of the animal, 
 would acquit him of all punishment (danda) in this world 
 and in the other. By these two acts done before the face 
 of Jehovah, the sin and curse of the sacrificer were covered. 
 Meanwhile a priest caught the blood with which the life 
 of the victim was poured out, approached with it, the re¬ 
 presentation of the sacrificer’s now redeemed (vimukta) 
 soul, the altar of burnt-offering before the Lord’s Taber¬ 
 nacle, and sprinkled it round about upon the altar of Je¬ 
 hovah, by which act he had to indicate that he besought 
 Jehovah graciously to allow the sacrificer himself to come 
 to His presence, and at the same time to testify that the 
 sacrificer himself might approach Jehovah. Hereafter 
 the animal was cut into pieces, and the priest put them all 
 on the altar and burnt them all, for a sign that the sacri¬ 
 ficer who had received such and other grace and was ex¬ 
 pecting more, should and would dedicate and deliver him¬ 
 self, body, soul and spirit together, to Jehovah’s service^k 
 
 1 
 
 Levi. 1, 3 seq-; 8, 18 seq.; Exod. 29, 15 seq. 
 

 — 59 
 
 2. Incense-offering (dhupa-yajna). This, at first, 
 was accessory to the various meat-offerings which were 
 made in the Cowr^ on the altar of burnt-oflfering’h Further 
 it took place once a year on the mentioned gi'eat day of 
 atonements (p. 64) in the Most Holy (see further on). As 
 a daily offering it was performed by a priest, in the Holy^ 
 on the altar of incense, in the morning and evening, after 
 the daily burnt-offerings^k The incense-offering’s signi¬ 
 fication was prayer and praise (p. 54); as the fragrant 
 smell of the incense rose up from the censer and the altars, 
 so sweet prayer and praise for blessings should repeatedly, 
 yea incessantly, rise from the heart of Jehovah’s priests and 
 people. When the priest offered the incense in the Holy, 
 the people prayed in the Court. The fire for the incense¬ 
 offering must be that of the altar of burnt-offering, strange 
 fire ought not to be used^^; in order to show that only 
 holy, and no selfish, carnal desires should create the pray¬ 
 ers. When the priest had finished the offering in the 
 Holy, he came out, and in the name of Jehovah who hears 
 his people’s supplications, lifted up his hand and blessed 
 the Israelites, saying unto them;^^ 
 
 Jehovah bless thee, 
 
 and keep thee! 
 
 Jehovah make his face shine towards thee, 
 and be gracious unto thee! 
 
 Jehovah lift up his countenance upon thee, 
 and give thee peace! 
 
 .3. Bin-offering (pjpa-yajna) i. e. offering to remove 
 special sins which priests, the nation, rulers of clans (gotra) 
 
 Levi. 2, 1 seq.; 6, 15; I.Sam., 26, 19, Exod. 30, 1 seq. 
 2)Exod. 30, 9; Levi, 10, 1 seq. Num. 6, 22 seq.; I.Chron. 23, 13. 
 
1 
 
 or common people unintentionally committed from weak- ^ 
 ness or ignorance. When it was thus performed as an 
 occasional one, the ceremonies were the same as those of 
 the burnt-oflfering, till the sprinkling of blood commenced. i 
 If be who sacrificed for the remission of his sins, was the , 
 High-priest, he had to take the blood of a young bullock ! 
 without blemish into the Holy, sprinkle some before the 
 vail of the Most Holy, and put some on the horns (srnga)^^ 
 of the altar of incense (p. 55). The same was to be done, 
 if the offering concerned the whole nation. In these two 
 solemn (atisayartha) cases the blood must be brought 
 nearer than usual to the mercy-seat of Jehovah, for a sign 
 that He certainly acknowledged the purport of the substi¬ 
 tuting sacrifice, certainly forgave the sins of the sacrificers 
 and received them into His communion. If the sacrifice!' 
 was a ruler, he had to kill a he-goat, if one of the people, 
 a she-goat, whereupon a priest put some of the blood upon 
 the horns of Jehovah’s altar of burnt-sacrifices in the Court'^'i 
 and poured out the rest at the bottom of the same altar. 
 
 All fat, this best part of the animals (conf. the omentum, p. ; 
 46), w'as burnt on the altar of burnt-sacrifices, to indicate i 
 that the sacrificers sent up grateful thanks to Jehovah who ] 
 had removed and covered their sins, and made them his 
 own people. Of the flesh of the aninials the blood of 
 which had been taken into the Holy, also the priests were 
 not allowed to eat, that the earnest (maharthata) of sin- 
 offerings might also thereby be made conspicuous^^ i 
 
 Cf. p. 53. 2j This was Dot done at burnt-sacrifices, so that ] 
 also the blood representing the lives of these persons at sin-sacri- ) 
 fices, was more prominently put before Jehovah’s face. Levi. ' 
 4, 1 seq.; 6, 26 seq.; 10, 17; 16. 
 
61 
 
 When the sin-oflfering was made once a year as a 
 periodical one, it happened on the 10th day of the 7th 
 month. That day was called ^the day of atonements" 
 (avarana-karma, p. 54)^), as it included all the rites or¬ 
 dered for atonement (avaramkarana)-\ and was to lake 
 away all sin of the whole nation, including priests and 
 rulers, on one day^h It was the most solemn (niratisaya, 
 ereshthatama) of all sacrifices. To make this known Je¬ 
 hovah ordered that the day of its performance should be 
 one of fasting^K No other day was pointed out by His 
 law as a fasting day. To increase still further the im¬ 
 pression of the greatness (mahatva) of this sacrifice, only 
 the High-priest was allowed to perform it. Before he re¬ 
 moved and covered the sins and curse of the people, he 
 had first to make the sin-offering /or himself and his house 
 i. e. the whole priesthood. The victim for it was a bullock. 
 At the beginning he used to confess over it his own and 
 the priesthood’s sin, praying.-’’^ 
 
 Oh Jehovah, I have transgressed, done iniquities and sinned, 
 
 I and my house! 
 
 Oh Jehovah, cover the transgressions, what I have sinned before thee, 
 I and my house! 
 
 As it is written in the law of Moses, thy servant: 
 
 “For on this day happens your atonement”. 
 
 Then he killed the animal, took a censer full of burn¬ 
 ing coals from off the altar in the Holy, went into the 
 Most Holy, and burnt incense before the mercy-seat of the 
 
 Levi. 23, 27. Of. the Sarvamedha, p. 39. The Hebrew “ka- 
 phar”, to cover, propitiate, is expressed in our Canarese Bible by 
 “papa muocu”; “papa” is a mere addition. Levi. 16, 30. Levi- 
 1'6, 29; 23, 27; Act. 27, 9. GreiTach ad Levi. 16, 7. 
 
 6 
 
ark which contained the law, by which act was to be ex¬ 
 pressed the prayer that, as by the smoke of the incense 
 the seat of Jehov'ah was veiled, so Jehovah’s just.wrath 
 against the transgressors of his law might be veiled and 
 assuaged, and that He might graciously accept all the 
 sacrifices of this day (p. 54). Thereafter he went with 
 blood of the bullock, the representation of the souls of 
 himself and of his house, into the Most Holy, and sprinkl¬ 
 ed it on and towards the mercy-seat. Hereupon he killed 
 ahe-goat as the sin-offering of the went with some 
 
 of its blood also into the Most Holy., and sprinkled it on 
 and towards the mercy-seat. Then he again took blood 
 of the bullock and the be-goat, put some on the horns of 
 the altar of incense, the emblem of prayer, in the Holy., 
 and sprinkled some upon it. The substituting of the ani¬ 
 mals for the sinful priests and people to receive their sins, 
 the animals being killed instead of them, and the sprink¬ 
 ling of their blood in the Most Holy and Holy denoted the 
 heart-felt desire that Jehovah might remove and eover 
 all the sins which priests and people had committed also 
 in praying, take them wholly away from out of the midst 
 of himself and his worshippers, and receive them again 
 into his most intimate and full communion, especially also 
 when praying. Thereupon a ceremony followed which 
 was to prove to the people that their sins had been really 
 removed. Namely the High-priest put his hands on the 
 head of a he-goat which by lot had been chosen by Jehovah 
 himself, and confessed on it the sins of the Israelite.-i, usu¬ 
 ally saying^^: 
 
 Gerlach ad Levi. 16, 21. 
 
63 — 
 
 Oh Jehovah, it has transgressed, done iniquities and sinned before thee, 
 thy people, the house of Israel! 
 
 0 Jehovah, cover the transgressions, iniquities and sins committed by 
 thy people, the house of Israel! 
 
 As it is written in the law of Moses, thy servant: 
 
 “For on this day happens your atonement.” 
 
 With this confession he put the people’s sin on the 
 he-goat’s head, and sent the sin-loaden animal off into the 
 far, lonely desert. After all this the High-priest made a 
 burnt-offering for himself, the priesthood and the people 
 in order to show that they all gave themselves up wholly 
 to the service of Jehovah^h 
 
 4. Restitution (trespass) offering (pratikara-yajna). 
 Whereas the sin-offering was to remove and cover the 
 sins and their punishment, the restitution offering was 
 especially to express the duty of restituting the honor of 
 Jehovah and men or the things of Jehovah and men, which 
 by sin had been spoiled or robbed. If men were the suffer¬ 
 ers, also gifts of restitution must be presented. The 
 restitution offerings which were but occasional^ were, there¬ 
 fore, to make good for the damages to others which are 
 connected with trespasses. The sacrificial victim was 
 a ram, the ceremonies resembled those of the occasional 
 sin-offering^l. 
 
 5. Payment-offerings (dana-yajna), called also 
 thanks-offerings (stoma-yajna), vow-offerings (vrata-yajna) 
 and free-will-offerings (svdpeksha-yajna)^h They were 
 occasional, and the purport of these gifts was to pay 
 thanks to Jehovah for grace He had already bestowed or 
 was expected to bestow. The victims were bullocks, 
 
 Levi. 16. Levi. 5, 1 seq. Levi. 7, 11 seq 
 
 6* 
 
64 
 
 cows, rams and sheep without blemish^h After the offer¬ 
 ings had been made, the rest of the animal was eat^n in 
 the Court by the sacrificer, his children, his male and 
 female servants, and the pidests, which act went to show 
 that the sacrificer and his house might be perfectly assured 
 of Jehovah’s grace, and rejoice in it, as He himself had 
 become their hostel. On account of such intimate commu¬ 
 nion with Jehovah represented by this sacrificial meal, it 
 was necessary that a burnt-offering preceded the payment¬ 
 offering to express that, before such communion could take 
 place, the sins of the sacrificer must be removed from 
 between him and Jehovah and be covered, and that the 
 sacrificer had to give His body, soul and spirit, his all 
 unto the service of the Most High and Most Gracious®^. 
 
 6. Meat-offerings (havis, ishti; pp. 6. 23). These 
 were offerings of the best things of the vegetable kingdom 
 (sasya-kshetra). As periodical meat-oflferings the Israel¬ 
 ites had to make an offering of first-fruits (agrayaneshti,. 
 p. 33) at the commencement (sasya-lavana-arambha)^l, and 
 50 days later another offering at the end of the harvest 
 (pracayandnteshti, perhaps antyayaneshti)®!. The meat¬ 
 offerings consisted of fried grains (laja), of wheat (go- 
 dhrima), of flour (pishta) with oil and incense, of cakes 
 (purodasa) mixed with oil, of cakes anointed with oil or 
 fried in oil, and of pap of fried grains (caru) with oil and 
 incense, and were partly or wholly burnt on the altar of 
 burnt-offering in the Court. They generally formed ac¬ 
 cessories to other sacrifices, especially burnt-offerings^-^. 
 
 Levi. 3, 1 seq.; 22, 19 seq. Levi. 19, 6 seq.; Deut. 12, IT 
 seq.; I. Sam. 11, 15. Exod. 24, 5; Levi. 3, 5, Levi. 23,. 
 
 9 —14. Levi, 23, 16 — 22. Le^i, 7, 8 seq. 
 
65 — 
 
 The purport of these offerings of fruit (of. the show-breads) 
 was to express that Jehovah wished for fruits of devotion 
 (bhakti, p. 64) i. e. good works, and that his people must 
 bear such in the name of Jehovah. All meat-offerings 
 must be salted, by which requirement, as salt is an emblem 
 of durableness (satva) and truth (satya), was indicated 
 that the bearing of good works ought not to be momentary, 
 but must go on continually in true, sincere love. The rest 
 of a meat-offering was eaten by the priests (p. 56)*^. 
 
 7. A portion of a meat-offering was the Drink-offer¬ 
 ing (paneshti), a libation of red wine poured on the altar 
 of burnt-offering or at its bottom round about^^. Wine 
 belonged also to the best products of the land of the Isra¬ 
 elites, and its offering signified the same as that of the 
 other gifts of a meat-offering, viz. the duty of doing god¬ 
 pleasing works in the name of Jehovah. 
 
 When sacrifices were performed by the Israelites, 
 hymns of contrition, or of prayer, or of praise were sung 
 with music^h 
 
 Having thus told you the sacrifices as they existed with 
 the true Israelites, the people of Jehovah, I feel convinced 
 that you admire them. They with their purport were 
 certainly fit to fill the hearts of all faithful (sraddhavanta) 
 Israelites with heavenly thoughts, true humility, strong 
 faith in God’s forgiving love, and always new desire for 
 holiness in word and deed. 
 
 Let me now, dear Yajamanas, briefly repeat the truths 
 
 Levi, 2, 1 seq. Gen. 35, 14; Exod. 29, 40, Num. 10, 
 10; (I. Sam. 10, 5); I.Chron. 16; 23,30; 25, 1 eeq.; 26,7; 
 
 II.Chron.5, 12 seq.; 29, 27 seq.; 35,15; Ezr. 3, 10; Neh. 12, 27 seq. 
 
66 
 
 which were to be represented to the hearts of the Israelites 
 by the said sacrifices: 
 
 a) The Israelites had to learn and to remember that 
 it was their duty (rna) to give themselves up wholly with 
 body, soul and spirit to the service of Jehovah, their Creator 
 and Preserver, and to bear god-pleasing fruits of righte¬ 
 ousness in thought, word and deed (manovdkkaya). 
 
 h) They had to learn and to remember that they did 
 not orily not pay this their debt (rna), but also grieved 
 Jehovah by eommitting manifold sins, even in praying. 
 
 c) They had to learn and to remember that they were, 
 therefore, under the curse of the law of the Most Holy One, 
 that, as debtors unwilling to pay and as sinners, they could 
 not be in His communion, and deserved, as punishment, 
 separation from Him, death in this world and in that to 
 come. 
 
 d) They had to learn and to remember that, though 
 they would, they themselves by their own efforts could not 
 obtain a better position, having no powder for paying the 
 debts accumulated in by-gone days, having no means of 
 cleansing themselves of the guilt they had already com¬ 
 mitted, and also, in spite of all good resolutions, remaining 
 but wicked persons; that, for this reason, their hope of 
 salvation could rest only on a substitute (pratibhii, prati- 
 nidhi), a mediator, without blemish, sinless,pej^eci, accepted 
 by God, who, instead of them, would offer his own whole 
 life to God, and thus pay their debts, and who, at the same 
 time, would take upon himself their sins and curse, and die 
 instead of them, and thus bear their punishment. It was 
 needful for them to know the truth and act upon it that 
 the Most Holy Judge, to preserve the honor of His name. 
 
— 67 — 
 
 could not display His mercy and pardon them, without first 
 displaying, in the sight of heaven and earth. His justice}^ 
 which required full satisfaction (tarpana), by establishing 
 the law of substitution (pratinidhitva dharma). 
 
 e) They had to learn that by their open belief in such a 
 substitution (pratinidhitva) having ransomed themselves^^ 
 from all curse and become debtless (anina), they entered 
 again into God’s communion, into the enjoyment of His 
 grace and life, and in the other world obtained heaven, the 
 dwelling of God himself, that city which has foundations, 
 whose builder and maker is God^h 
 
 f) They had to learn that, when having received such 
 infinite grace and the hope of getting still more, they must 
 be thankful, and show th,is thankfulness by a holy, god¬ 
 pleasing life'^h— 
 
 The chief question now is, my friends, to know the 
 ft Priest and the fit Substitute. For all faithful priests 
 themselves as well as all faithful people, felt that they 
 had not yet got the blamless, perfect priest, and that an 
 animal could only be their substitute (or equivalent, 
 
 Rom. 3, 25. 26. atma-nishkrtti = the ransoming of one’s 
 
 self, lit. “the buying free of (one’s) soul”. Canarese: nishkrayisu, 
 to buy free, ransom; nishkrayana, that which or he who buys 
 free or ransoms, i. e. the ransoming money and ransomer. Exod. 
 25,9; Ps.102,19; I.Kings. 8, 49; l8ai.57,I5; Ps.49,15; 16,10; 
 Prov. 16, 24; Eccl. 12, 7; Hebr. 11,9 — 16. If Israelites per¬ 
 formed offerings as a mere business without pondering their spiri- 
 j tual meaning, if the sacrifices formed a mere cloak that should 
 hide the sacrificer’s want of true devotion, the sacrificers were not 
 profited by them, Ps. 40, 6^—10; 50, 7 — 15; 51, 16 — 19; Isai. 1, 
 11 seq.; Jerem. 6, 20; I. Sam. 15, 22; Hebr. 10, 1—7. 
 
— 68 — 
 
 pratibhu) in a typic sense (rupaka). The Israelites longed, 
 therefore, for the Great Priest who once would perform 
 the True Sacrifice^k Thus even the sacrifices of the 
 Israelites, expressly ordained by Jehovah himself, were 
 mere types (pratima) by which their hearts might be pre¬ 
 pared to understand and make their own the Great, Uni¬ 
 versal Sacrifice which was to come at the fulness of the 
 time of Jehovah^^. At the same time the minute (suksbma) 
 sacrificial laws (yajnavidhi) and the constant necessity of 
 repeating the sacrifices, were calculated to produce a strong 
 desire for that Redeemer who by One sacrifice would for 
 ever give peace to man’s conscience. 
 
 But about this I shall try to enlighten you another time. 
 
 6. SECTION. 
 
 Purport of sacrifice with the Aryas in India. 
 
 I have told you, honoured Yajamanas, that to sacri¬ 
 fice was a law engraved by the Creator himself with in¬ 
 delible letters in each man’s heart (p. 12). Sacrifice being 
 thus a divine institution, sacrificial performances (yajna- 
 karraa) must be found with all men. That such is the 
 case, I have shown to you. But this is not enough. If 
 sacrifice is really a divine institution, we must meet also 
 with at least some few sacrificial notions among all nations, 
 which are at their bottom divine. But not being willing 
 to refer to any disputable notions of such a character, I 
 
 The longing of the Israelites for the true priest and 
 substitute appears, for instance, Isaiah. 53. Hebr. 10, 1 seq.; 
 ■Gal. 3, 24; 4, 3. 4. 5. 
 
would rather say, we must meet with them among such 
 nations as are not sunk so low as to be professed devil- 
 worshippers^^ although their deities too be considered, in 
 a certain sense, as a class of devils by men of a superior 
 knowledge^h 
 
 You have already learned to know the sacrificial no¬ 
 tions of the faithful Israelites, which could not be but 
 divine, as Jehovah himself was their special teacher, and 
 they wanted to be taught by Him. But what with the 
 sacrificial notions of the nations which had left Jehovah, 
 the language of god-planted conscience of which was, 
 therefore, indistinct, and which were constantly beguiled 
 by the power of sin and the devil (pp. 10. 13 seq. 52)? 
 Had they still any sacrificial notions like those of the faith¬ 
 ful Israelites? I shall now endeavour to prove to you that 
 under the mass of wrong sacrificial notions of those na¬ 
 tions divine ones can be traced, and shall do so especially by 
 referring to such notions among your ancestors, the ancient 
 
 To those who take a special interest in the question whether 
 the sacrificial notions of so-called devil-worshippers still bear some 
 traces of divine character, we would recommend to make them¬ 
 selves acquainted with an article on the sacrifices of Fetish-wor¬ 
 shippers in Africa, which is found in the “Evangelisber Heidenbote”' 
 for 1871. It cannot be denied that some faint rays of truth per¬ 
 vade the sacrificial customs even of those most miserable African 
 tribes. About the Tamil demon-worshippers’ sacrifices see, for 
 instance, ^Genealogie der Malabarishen Gotter von Barth. Zieg- 
 enbalg” pp. 40. 152. 162. 167. 168. 172. 174. 176, 180. —The 
 Kodagas (pp. 17. 19) when performing bloody sacrifices, do so to ful¬ 
 fil vows they use to make in times of sickness or distress. ^^Ps, 106, 
 37; Levi. 17, 7; Deut. 32, 17; I. Cor. 10, 20; Gal. 4, 8. 
 
70 — 
 
 Indian Aryas. Such right sacrificial notions arefou7id with 
 the non-Israelitesy as it were, as pearls hidden in rubbish, 
 which after having been found, frequently still want clean¬ 
 sing that their original beauty may appear. 
 
 The people of all nations, the history of whom ■we 
 know, felt, to some extent, that they were sinners, and 
 offered to their gods “/or their transgressions and for 
 the sin of their souls"^l, “for their unclean acts”^l; they 
 were convinced that they committed “such heavy crimes 
 as could be blotted out only by shedding human blood”^l; 
 by their offerings they desired therefore, “to appease the 
 wrath of their gods”"*!. By substituting an animal or 
 human victim in their own stead, putting their sin and 
 curse upon its head and slaughtering it, they believed 
 they themselves w'ould be freed from sin and evil. Hear 
 what the ancient Egyptians used to do: “After having 
 offered a drink-offering and called upon the deity, they 
 killed the animal, cut off its head, and skinned the body.- 
 Then they put many curses upon the head, and (to remove 
 them from themselves) either give it to foreigners or throw 
 it into the river. One of the curses is the following: 
 
 If any evil is threatening 
 
 To the sacrificers or to whole Egypt, 
 
 May it be put upon this headV'^l 
 The large Aryan nation, the Kelts^l, “considered that 
 the favor (priti) of the gods could not be conciliated, un¬ 
 less the life of one man be offered up for that of another.” 
 
 Mio. 6, 7; I. Sam. 6, 1 seq. p. 49. Grimm D. 
 M. p. 38. Grimm p. 37; Tzschirner’s Fall des Heidenthum’s 
 p. 33. p. 13; Herod, ii., 39 (Gerlach ad Levi. 16, 24). p. 51 
 Ccesar de bello Galileo. 
 
— 71 
 
 The large German nation to which also the English belong¬ 
 ed, by sacrificing wanted, among other things, “to induce 
 their gods to ward off misfortune, to expiate their own 
 sins, and to obtain the/auor of the gods”^). Other sacri¬ 
 ficial notions of the mentioned nations and of others were 
 
 “to .t^anfcthe gods for their benefactions, and to honor 
 them”2^. 
 
 Let these few remarks concerning the sacrificial notions 
 of foreigners be sufficient to you. They confessed by 
 their sacrifices that they were bound to honor their gods, 
 but that they were sinners, deserved the wrath of their gods, 
 stood in need of a substitute to release them from it and its 
 con8eq[ueuces, and to put them again in favor with their 
 gods. You will concede that such notions proceeded from 
 conscience, planted by God in man. 
 
 We now come to the sacrificial notions of the ancient 
 Aryas in India. May the beginning be made with a vedic 
 verse which expresses pretty nicely the idea that man has 
 obligations (rna) towards his Creator (dhatr): 
 
 The Creator rules over children and wealth; 
 
 The Creator generated this universe; 
 
 The Creator constantly looks to the people. 
 
 To the Creator offer sacrifice rich in butter 
 
 To this Creator by which they meant any one of their 
 favorite deities (ishta-devata), they thought they must de- 
 
 Grimm, p. 37 seq.; 108; Tzschirner, p. 41. Tzschirner, p. 
 457; Grimm, p. 37- 
 
 Dhata prajanam uta raya ise 
 Dhatedam visvam bhuvanam jajana | 
 
 Dhata krshtir animishabhi cashte 
 Dhatra id dhavyam ghrtavaj juhota 1) 
 
 Cited ad Asvala. Gr. S.i., 14, 3. 
 
72 — 
 
 dicate themselves, which duty they publicly took upon 
 themselves at the sacrificial performance of consecration 
 (dfksha, p. 44 seq.) for a soma-sacrifice. The consecrated 
 (ordained) one was considered as the exclusive property of 
 the gods: ®He who is ordained is, indeed, fit to be seized 
 (and killed as a sacrificial victim) by all the deities”^k 
 
 1. Substitution (pratinidhana, pratinidhitva; cf. p. 
 S3, No. a.) 
 
 It was the ordained man’s duty (rna, debt) to offer 
 himself, also his body; but by substituting for himself (sva- 
 pratinidhitva) an animal, he wanted to ransom himself 
 (atma=him8elf; atma-niskriti, p. 67) and to become free 
 from such a debt (anrna). It is said in the Veda: “He who 
 is ordained falls into the very mouth of (the deities) Agni 
 and Soma. On the (last) preparation-day (upavasatha, 
 pp. 34.45) he seizes (and sacrifices), therefore, the animal 
 (a he*goat) for Agni and Soma. Indeed, ransoming (nish- 
 krayana) the self of him (the sacrifice!') it (the animal) is. 
 Thereby having ransomed himself, having become free from 
 debts, he then offers (the soma-sacrifice). (But) in this 
 case (the animal being in such a remarkable manner the 
 substitute of the sacrifice!') he ought not to eat of it (of its 
 flesh)”^!.—'“He, indeed, becomes an offering (havis) who is 
 
 Ait. Br. ii., 9: SaryabMr va esha devatabhir alabhyo bhavati 
 yo dikshito bhavati. “alabhya” which we literally translated by 
 “fit to be seized”, always means in sacrificial language “fit to be 
 loilled”; “pasvalambhana” is “the killing of the sacrificial animal”. 
 
 Kaushitaki Br. x,, 3: Agni-shomayor va esha asyam apadyate 
 yo diksbate ] tad yad upavasathogni-Bhomiyam pasum alabhata ( 
 Atmanishkrayano haivasyaisha j tena atmanam nishkriyanrno 
 bhutvatha yajate | tasmad u tasya nasniyat. Cf. Ait. Br. ii., 9. 
 
73 — 
 
 ordained. (The priest, called Pratiprasthatr, an Adhvaryu) 
 puts him, therefore, between the jaws (of the gods); for 
 that reason he I’ansoms himself by an animal’’^,—“When 
 he (the yajamana) seizes (and offers) the animal for Agni 
 and Soma, the sacrificer ransoms, indeed, himself from all 
 the deities . . . yes, the sacrificer ransoms himself by means 
 of it (tbe animal)”^^.— “When he offers with an animal- 
 sacrifi.ce (pasubandha), himself, indeed, he ransoms, by an 
 eminent one (vi'ra) an eminent one. For eminent is the 
 animal, eminent the sacrificer. Flesh is certainly the ex¬ 
 cellent food — 
 
 Thus the sacrificial victims represented man: “The 
 animal is man by allegory (pratima)”^!. “The sacrificer 
 is the animal”^!. “The animal is ultimately the sacrificer 
 himself“The animal is, as it were, ransoming the 
 man”^^. “The sacrificer is the horse” (at the horse-sacri¬ 
 fice)®^. 
 
 Also the whole sacrifice was identified with the sacri- 
 
 S. P- Br. iii., 3, 4, 21: Sa liavir va esha bhavati yo dik- 
 shate I (pratiprasthata) tad enam antarjambhaadadhate | tatpasu- 
 natraanam nishkrinite. Ait. Br. ii., 3: Sa yad agni-shomi- 
 yam pasum alabhate sarvabhya eva tad devatabhyo yajamana 
 atmanam nishkrinite | . . . yajamano by etenatmanam nishkrinite; 
 cf. vii., 15. S. P. Br. xi., 7, 1, 3: Sa yat pasubandhena 
 yajate | atmanam evaitan nishkrinite virena viram | viro hi pasur 
 viro yajamana etad u ha vai param annadyam yan mamsam. 
 
 Sahkhd. Br. x., 3; xi., 8: (PasuZi) purusho hi sa pratimaya. 
 
 Tait. Br. ii., 2, 8, 2: Yajamana/i pasu/i. Ait. Br. ii., 11: 
 Yajamano va esha nidanena yat pasuZt. Tait. Sam. vi., 1, 11, 6. 
 (Pasu/i) purushanishkrayana iva hi; cf. ii., 1, 2, 7. S. P. Br. 
 xi., 7, 1, 3; Tait. Br. iii., 9, 17, 4. 5: Yajamano va asva/i. 
 
 7 
 
1 
 
 — 74 — * 
 
 ficer\ “The sacrlficer is, indeed, the sacrifice” ‘‘(The 
 lord of creatures) created sacrifice as an allegory of Self... 
 Thence when one performs a sacrifice, he ransoms himself 
 by the very sacrifice, from the gods”^^. 
 
 The ancient Aryas believed that an exact equivalent ■ 
 for man was man wherefore they said: “Man is, ; 
 
 indeed, the first among the victims^)! And to prove this, 
 they related: “At the beginning (of the sacrificial time) I 
 the godly (priests) took indeed man as the sacrificial ani- , 
 mal”^b Thus they dared even to perform human sacri¬ 
 fices, as I have told you already at another place^b As 
 the then next equivalents for man they considered animals, 
 putting them, according to their value of becoming substi¬ 
 tutes, in the following order: horses, cows, sheep, goats®!. 
 
 In this way, they acknowleged, life must he offeredfor 
 life. And this thought they put also forward when they 
 offered meat-offerings (havis). They declared them to be 
 nothing but substitutes for man, horses, cows, sheep and 
 goats'^!. They said, therefore, for instance, of the flour- 
 cake (puroddsa): “The flour-cake is seized (and killed) 
 indeed as an animal”®!. “The flour-cake is seized (and 
 killed) indeed as an animal....; he who offers with the 
 flour-cake, offers with the sacrificial essence of all the 
 
 ^! Ait. Br. i., 28: Yajamano vai yajna/j. ^! S. P. Br. xi., 
 
 1, 8, 3 seq.: (Prajapatir) atmanaZtpratimamasrjatayadyajna??!..- j 
 atha yad yajnam tanute | yajnenaivaitad devebhya atmanam nish- 
 krinite. ®!p. 26. ^! S. P. Br. i., 2, 3, 6: Purusham ha vai deva/t | 
 
 agre pasuin alebhire. Cf. B. V. x., 90, 15, ®! pp. 36 seq.; 41. 
 
 ®! S. P. Br. i., 2, 3, 6; Ait. Br. ii., 8. S. P. Br. i., 2, 3, 6; 
 
 Ait. Br. ii., 8. ®! S, P. Br. i., 2, 3, 5: Palur ha va esha alabhy 
 
 ate yat purodasa/i. Cf. iii., 8, 3, 1. 
 
75 
 
 animals”’^. “The flour-cake is a symbol (pratima) of the 
 animaP’^k—Of the melted butter it is said: “The butter 
 is the same as the life (or vital air)”^).—Also the squeez¬ 
 ing and offering of the Soma was a symbolical animal- 
 sacrifice: “They (the priests) kill the Soma, when they 
 squeeze it” (for extracting its juice)^k Offerings made 
 with it are “the vital airs” (prana)5J. Its drops are like 
 the drops which fall from the omentum (vapa) of a slaugh¬ 
 tered animal'’’^. It is a ransoming substitue^k—I have told 
 you that sometimes the ancient Aryas used to compare 
 also the mantras or sacrificial praises they uttered with 
 offerings of animals (p. 21seq.); of a small sacrificial formula 
 [called anuvashatkara, used when, at the conclusion of 
 making offerings (ishti) to various deities, still one to 
 Agni svishtakrt was made] they said the following: “The 
 formula: ‘The oblation, 0 Agni, eat!’ consists of six syl¬ 
 lables, this soul (or self of man) is (also) six-fold. Thus 
 by a very soul (i. e. this formula) ransoming, therefore, his 
 own soul, having become free from debts, he (the sacrificer) 
 offerf '^'^.—Not being satisfied with this, the Aryas looked 
 also upon the very metres of their sacrificial songs as ani- 
 
 Ait. Br. ii., 9: Sa va esha pasur evalabhyate yat puroda- 
 ea^. . . . sarvesham va esha pasunam medhena yajate ya/t puro- 
 dasena yajate. Tait. Br. iii., 2, 8, 8: Pasor vai pratima pu- 
 roddsa^. Tait. Br. iii., 8, 15, 2. 3: Prano va ajyam. Ait. 
 
 1 Br. iii., 32; of. Tait. Br. Bh. ii., 7, 4, p. 759: Ghnanti va etat somam 
 I yad abhishunvanti. Ait. Br. ii., 28. Ait. Br. ii*, 12. ^-*8, 
 
 P. Br. iii,, 6, 2, 8. Kaushitaki Br. xiii., 3: “Havir agne vihi” 
 iti shad-angoyam atma shad-vidhas tad almanaivatmanam nishkri- 
 yanrno bhdtvatha yajate. 
 
 7 * 
 
 1 
 
76 
 
 mals being offered: “Gayatri consists even of 24letters .. . 
 man is also 24 fold ... (of the sacrifice as a whole) the 
 gayatrf is the vital air, the trishtup (another metre) the 
 soul”^h—* Gayatrf is (or may be also) the (whole) sacri- 
 fice”^h — “The animals are the brhatf (another metre)”^-'. 
 “The animals are the jagati (also a metre)”^b—“Virat 
 (another metre) is the sacrifice”°b—Of the sacrifice, as 
 a sacrificial victim®^ the ushni/j (metre) may represent 
 the nose'^^, or the eye®b or the neck®^; the atichandas 
 (metre) the belly’®^; the anushtubh (metre) the thighs^'etc. 
 
 After so much I repeat, dear Yajamdnas, that your 
 ancestors felt it their duty (rna) to give themselves up to 
 their gods, and that they made substitutes for themselves 
 
 Os. P.Br. vi., 2,1,22 seq.: catarvimsaty akshara vai gayatri 
 . . . caturvimso vai purusha/i . . . prano gayatry atma trishtup. 
 
 S. P. Br. iv., 2, 4, 20. 21: Yajno vai gayatri. Pancavimsa Br. 
 vii., 4,4: Pasavo vai brhatl. Ait. Br, v., 6. S. P. Br. iii,, 4, 2,13: 
 Pasavo jagati. Ait- Br. iii., 23; S. P, Br. i., 1, 1, 22: virad 
 vai yajna7^, S. P. Br. xii., 2, 2, 14 seq. Cf. Ait. Br. i., 18 seq.; 
 17; V., 4; v., 25; vi , 32; S. P. Br. xiii., 7, 1, 1; Tait. Arany. 
 V., 1, 7; R. T. X., 90,16; x., 130. Pancav. Br. viii., 5, 2, 41. 
 
 S. P, Br. X., 3, 1, 1, 3; cf. Ait. Br. ii., 32. S. P. Br. x.,. 
 3, 2, 2; viii., 6, 2, 11. S. P. Br. viii., 6, 2, 13, S. P. 
 
 Br. viii,, 6, 29. — Let it be said, however, that the offering with the 
 personified sacrifice and the substitutes for animal sacrifices had 
 not generally the meaning of releasing man from his debts, there 
 were frequently thoughts of magic (maya) connected with it; 
 but these parasitic notions which are signs of decay of the genuine 
 sacrificial notions, do not concern us here. About their being 
 also with other nations see, for instance, Gerlach’s Intoduction ad 
 Lev. 1. 
 
77 
 
 by their offerings in order to become themselves free from 
 debts (anrna). And thus fulfilling, as they thought, their 
 duty, they said: 
 
 Debtless in this (world), debtless in the other. 
 
 Debtless in the third world may we be! 
 
 What gods’ ways there are, or what fathers’ ways 
 May we, debtless, stick to all the paths! 
 
 2. Liberation from Sin and Death (papamrtyuvi- 
 
 mocana). 
 
 Besides the idea of substitution of another to fulfil 
 one’s own duty we find with your ancestors the knowledge 
 that they were sinners of some sort, and the desire, by 
 means of sacrifices, to get rid of their sins and punishment, 
 and to propitiate (priyankarana) the gods. When sacri¬ 
 ficing they prayed, for instance: 
 
 When, 0 Varuna, against divine ones 
 
 We, as men, commit a crime (abhidroha) whatever, 
 
 When we thoughtless violate thy statutes, 
 
 Do not punish us for such a sin (enas), 0 god!^^ 
 
 Tait. Br. iii., 7, 9, 8; Atharva V. vi., 117, 3: 
 
 Anrna asminn anrnah parasmin 
 Trtiye loke anrnaA syama | 
 
 Ye devayana uta pitryanaA 
 Sarvan patho anrna akshiyema || 
 
 We, as before, indicate some of the Sanjskrt verbs used by 
 putting their respective verbal nouns in brackets. 
 
 Rg Veda vii., 89, 5: Yat kim cedam varuna daivye jane 
 bhidroham manushyas caramasi | 
 
 Acitti yat tava dharma yuyopima 
 Ma nas tasmad enaso ririshaA || 
 
Against a much beloved or a friend, 0 Varuna, 
 
 Against a constant comrade or a brother, 
 
 Against an own man or a stranger 
 
 Whatever sin (agas) we did, remove (srathana) it, Varuna! 
 
 When we, gamblers like who cheat in playing. 
 
 With intent, indeed, or without knowledge (did sins). 
 
 Free (us), god, from all of them, as if from loosened (bonds). 
 That to thee we may be dear (priya), 0 Varuna! 
 
 Release (avasarjana) us from theilldeeds (dugdha) of our fathers! 
 From those we ourselves did with (our) bodies !^J 
 
 When knowingly, when unknowingly 
 We have committed sins. 
 
 Release (mocana) ye us from them, [likes to “kiss”)! 
 
 0 all-gods full of loving-kindness (josha i. e. the mind which 
 Be it waking, be it sleeping 
 I the sinful have committed sin^f. 
 
 Rg Veda v., 85, 7. 8: Aryamyam varuna mitryam va 
 
 Sakhayam vd sadam id bhrataram va | 
 Vesam va nityam varunaranam va 
 Yat sim agas cakrma sisrathas tat || 
 Kitavaso yad riripur na divi 
 Yad va gha satyam uta yan na vidma | 
 Sarva ta vi shya sithireva devd 
 dha te syama varuna priyasa/i |1 
 B. V. vii., 86, 5; Ava dugdhani pitrya srja no 
 
 Va ya vayam cakrma tanubhi^ | 
 
 Atharva V. vi., 115. 1. 2: Yad vidvamso yad avidvdmsa 
 
 Enanisi cakrma vayam [ 
 
 Yiiyam nas tasman muncata 
 Visve deva sajoshasaAH 
 Yadi jagrad yadi svapann 
 Ena enasyokaram | 
 
Be it by day, be it by night 
 Sins we have committed; .... 
 
 Be it waking, be it asleep 
 Sins we have committed^^. 
 
 Absolve (uddharana) me from sin (or guilt, papman). 
 
 When knowingly or unknowingly I have committed (such)^^. 
 When by word, when by the mind, 
 
 When by the arms, thighs and knees, 
 
 When by the male organs we committed (any) wrong (anrta) 
 Agni (may deliver, pramocana) me from that sin (enas). 
 Whatever evil deed (durita), 0 waters, by night we did 
 Or by day, be it a new or an old one, 
 
 0 gold-coloured, cleanse us from it^^. 
 
 The Ary as declared: 
 
 “ Man is mixed up, as it were, with sin (papman); he (the 
 priest at a Shodasi Soma-sacrifice, p. 35) removes (apaha- 
 
 Vajas. Samh. xx., 14. 15: Yadi diva yadi naktam 
 
 Enamsi cakrma vayam | . . . . 
 
 Yadi jagrad yadi svapna 
 Enamsi cakrma vayam | 
 
 /Sahkha. Sr. S. ii., 6, 6: TIddhara papmano ma 
 
 Yad avidvan yac ca vidvams cakara 1 
 3) Tait. Br. iii., 7, 12, 2. 6 (ii., 4, 4, 9; ii., 6, 6,1 seq.; Tait. 
 Arany. ii,, 3, 1 seq.; S. P. Br. xii., 9, 2 seq.): 
 
 Yad vaca yan manasa | 
 
 Bahubhyam drubhyam ashthivadbhyam || 
 
 ^isnair yad anrtam cakrma vayam | 
 
 Agnir ma tasmad enasa^ (pramuncatu) | 
 
 Yad apo naktajn duritam oarama | 
 
 Yad va diva nfitanam yat puranam | 
 
 Hiranyavarnas tata utpunita na^ |I 
 
— 80 
 
 nana) the sin which is mixed up with him, the impurity. 
 He who knows thus, removes (by means of the sacrifice his) 
 sin’'0. «He who sacrifices with the horse-sacrifice, crosses 
 (tarana, i. e. is released from) all sin, crosses (even) the 
 murder of a Brdhmana”^^. “Certainly every sinful act 
 (papakrtya), every murder of a Brahmana removes (from 
 himself) he who offers with the horse-sacrifice”^^ “Of him 
 who knows thus, and offers with this (new moon-) sacrifice, 
 not the least sin will remain”'*^ At the human sacrifice 
 “the sacrificer removes (his) sin”‘'h At the Sautramani 
 (p. 33) “the sacrificer (together with the priests, p. 45) is 
 liberated (nirmocana) from all sin”®h To be short “those 
 who sacrifice remove (their) sin”^!. 
 
 The Aryas, in killing the sacrificial victim, would., as it 
 were, not MU the sinless fandga) animal, hut their own sin. 
 This thought we find clearly expressed in their so-called 
 hospitality-sacrifice (atithya-yajna). For this it was their 
 custom to kill, in the way of offering, a cow for the guest, 
 and regale him with its meat; in later limes the guest was 
 at liberty to have substituted for the cow another animal. 
 
 1) Ait. Br. iv., 4: Vyatishakta iva vai purusha^ papmana | 
 vyatishaktam evasinat tat papmanam samalam apahanty | apa 
 pdpmanam hate ya evam veda. Tait. Sam. Bh. p. 4; S. P. Br. 
 xiii., 3, 1, 1: Sarvam papmanam tarati ] tarati brahmahatyam ] 
 yosvamedhena yajate. S. P. Br. xiii., 5, 4, 1: Sarvam ha vai 
 papakrtyam ] sarvam brahmahatyam apahanti j yosvamedhena 
 yajate. S. P. Br, xi., 1, 5, 8: To haivam vidvan etayeshtya 
 yajate | na hasyalpas ca na papma parisishyate. S, P. Br. 
 xiii., 6, 2, 3. 6. 15. 17: TajamanaA papmanam apahate. S. P. 
 Br. xii., 8, 1, 16 seq.: TajamanaA sarvasmat papmano nirmucyate. 
 
 Ait. Br. V., 25: YajamanaA. papmanam ghnate. 
 
81 
 
 The act was as follows: ‘‘(The lord of the house) having 
 taken the knife, says three times: ‘The cow!' Then he (the 
 guest) answers: . I say to an intelligent person (like 
 
 you): Do not slaughter the sinless cow, the inviolable! 
 My own sin and that of this (lord of the bouse) 1 kill'.— 
 Thus he speaks, if he wants to kill (the cow); but if he 
 wants to set (her) free (substituting another animal), he 
 may say: ‘My own sin and that of this man is killed (or 
 removed, banana, by the mere intention of sacrificing the 
 cow)! Yes (omj, set her free! She may eat grass!' etc^h 
 
 Some of the utterings the Aryas used at an animal 
 sacrifice I may still mention. In bringing the animal they 
 said, among other things: “I bring thee that art pleasing 
 to this (god)”-l; in tying it to the sacrificial post: “To 
 whom the obeisance (is due), to him I tie (to the post) thee 
 that art pleasing”^!; and in making offerings of it: “Obeis¬ 
 ance to thee (0 Rudra)! Do not hurt me (henceforth)”^!! 
 (At our time, when sacrificing to Durga or camunda, they 
 use to whisper into the animal’s ear: “We contemplate the 
 tied animal, we meditate it the head of which is cut off; 
 may that animal stimulate us!”)^!. 
 
 ^1 Paraskara Gr. S. i., 3; Asvalay. Gr. 8. i. 24: (GrhapatiA) 
 sasam adaya gaur iti tri/j praha ] pra nu vocam . . . aikituslie janaya 
 ma gam anagam aditua vadhislita mama camushya ca papmana??i 
 hanomiti | yady alabheta ] atha yady utsiarkshen j mama ca¬ 
 mushya ca papma bataA | om ity \ utsrjata trnany atto iti briiyat. 
 -JAsval. Gr. 8. i. 11, 2; cf.com. ad Vajas. Sam. xxiv., 1: Amush- 
 mai tva jusbtam upakaromi. AsTal. Gr. 8. iv., 8, 15: Yasmai 
 namas tasmai tva jushta?a niyunajrai. Namas te astu | ma 
 ma himsiA. Roth s. v. pasugayatri; pasupasaya vidmahe | 
 siracchedaya dhimahi j tan na/i pasuA pracodayat. 
 
— 82 — 
 
 Regarding death the ancient Aryas said for instance: 
 “Mixed with death is, indeed, this world”^^; and: 
 
 Which are the thousand and ten thousand ropes 
 
 (Of thee), 0 death, for killing mortals. 
 
 Them, by the power of the sacrifice, 
 
 Them all we sacrifice away^h 
 
 Now let me adduce some few sentences uttered by your 
 ancestors which show that they wanted to propitiate (pri- 
 yahkarana, joshahkarana) their gods by sacrifices: “He 
 who sacrifices, propitiates the gods’’^k “For which deity 
 they kill an animal, that deity one propitiates by this sa¬ 
 crificial essence (i. e. the omentum, vapa, p. 46); by this 
 sacrificial essence this deity is propitiated (prita)”^'^. 
 
 Become thou kind (sumanas), 0 Agni, by thes'e praises! 
 
 These viands with the love-songs take, 0 hero! 
 
 Be pleased, angel, by the prayers! 
 
 The hymn, the god-ascending, may for thee be sounded!^) 
 
 Tait. San. i., 5, 9, 4; Mrtyusamyuta iva hy ayam loka/i. Of. S.P. 
 Jlr. xi., 2, 2, 5. Tait. Br. iii., 10,8,2: 
 
 Te te sahasram ayutam pasaA 
 Mrtyo martyaya hantave 
 Tan yajnasya mayaya 
 Sarvan avayajamahe. 
 
 S. P. Br. i., 9, 1, 3: Devan prinati go yajate. S. P. Br. 
 iii., 8, 2, 29: Tasyai vai devatayai pasum alabhante tarn evaitad 
 devatam enena medhena prinati | saisha devatainena medhena prita. 
 5)R.V . iv.,3,15: Ebhir bhava sumana agne arkair 
 Imant sprsa manmabhiA 
 
 siira vajan ] (cf. “minni,” p. 51, and “manman”). 
 TJta braAmany angiro jushasva 
 Sam te sastir devavata jareta|j 
 
— 83 
 
 Good-fortuned be, 0 Agni, this good-giver 
 Who thee, by constant offerings and praises. 
 
 Propitiates! Of his arduous life-time 
 All days be good, this offering (also)!'! 
 
 3. Heaven is obtained (svargapraptij. 
 
 Let me now draw your attention, dear Yajamanas, to 
 the fact that your ancestors wanted to obtain heaven by 
 means of their sacrifices. Sear what they said: “Let him 
 who desires heaven, offer the agnihotra” (p. 32). “Let 
 him who desires heaven, offer with the new- and full-moon 
 sacrifices” (p. 32). “Let him who desires heaven, offer 
 with the jyotishtoma” (p. 34)^!. “What is offered into the 
 fire is an offering relating to heaven”^!. “By the sacrifice, 
 indeed, which relates to that heaven-world, they go to the 
 heaven-world”'^!. “(The sacrifice!’) prospers in both worlds, 
 (in this and the other one); he gets a firm footing in both 
 worlds”^!. “(The priest) makes the very sacrifice!’ go to 
 the heaven-world”®!. “The faith (sraddha) of him who sa- 
 ^! R, V, iv., 4, 7: Sed ague astu subhagaA sudanur 
 
 Yas tva uityena havisha ya ukthaiZt | 
 Priprishati sva ayusb-e durone 
 Visved asmai sudina sasad isbti/iH 
 
 ^! Vedic passages cited by Madhavaearya in his commentary 
 
 on the Taittiriya Samhita pp. 4. 5: Agnihotram juhuyat svarga- 
 karaa/j (of. Katya. Sr. S. Com. i., 2, 11) | Darsapaurnamasabhyam 
 svargakamo yajeta | Jyotishtomena svargakamo yajeta. Ait. 
 Br. i., 16; Saisha svargyahutir yad agnyahutiA; cf. Tait. Br. iii., 10, 
 9, 15; Ait. Br. v., 26. ^! Ait. Br. v., 24; Yajnenaiva tat svargena 
 
 lokena svargam lokam yanti. ®! Ait. Br. i., 11; (Yajamana) 
 ubhayor lokayor rdhnoty ubhayor lokayoA pratishthati. ®! Ait. 
 Br. iv., 4; Tait. Br.ii., 2, 8, 2; S. P. Br. iv., 2, 5, 9; (Hota) yaja- 
 manam eva suvargam lokam gamayati. Cf. S. P. Br. xi., 5, 2, 10. 
 
— 84 
 
 crifices with this meat-offering (havis, ishti), becomes true 
 (satya), indeed, (and) he attains to the heaven-world”^h 
 “The hope (dsa) of him who sacrifices with this meat of¬ 
 fering, becomes true, indeed, (and) he attains to the heaven- 
 world”2h “He gains the heaven-world by the praise be¬ 
 longing to the Shodasi” (p. 35)^h Regarding an Agni- 
 oayana it is said: “He gains the heaven-world who puts the 
 layers (of bricks) for Agni (whose name is) Naciketa”^h 
 The second mantra for the Agnioayana of p. 36 is: 
 
 We, with a constrained mind, 
 
 At the sun-god’s offering, 
 
 (Strive) with power for the heavenly (world)^). 
 
 To this the /Satapatha Brahmana adds: “As he (the 
 sacrificer) goes to the heaven-world by this performance, 
 he says: ‘with power’. For with power he goes to the 
 heaven-world”®!. 
 
 It is, therefore, certainly true what the Mahabharata 
 says; ^Let him who desires heaven, sacrifice! Thus saying, 
 the Veda is continually heard” 
 
 Tait. Br. iii., 12, 4, 3: Satya ha va asya sraddha bhavati | 
 anu svargarn lokam vindati | ya etena havisha yajate. Tait, 
 Br. iii,, 12, 2, 2: Satya ha va asyasa bhavati | anu svargam lokam 
 vindati ] ya ctena havisha yajate. Tait. Sam. Bhashya, i., 7, 7, 
 p. 1000: Suvargam lokam abhijayati shodasina/j stotrena, Tait. 
 Br. iii., 11, 9, 2 seq.; iii., 10, 11, 5: Abhi svargam loka?n jayati 
 yognim naciketam oinute. (This agnioayana is a peculiar one). 
 Vajas. Sam. xi., 2: Tuktena manasa vayam 
 Devasya savitu^ save | 
 
 Svargyaya saktya. 
 
 ®) S. P. Br. vi., 3, 1, 14: Yathaitena karmana svargam lokam 
 iyad evam etad aha saktyeti | saktya hi svargam lokam eti. 
 iSanti parva, v., 9613: Svargakamo yajeteti 
 
 Satatam sruyate srutiA | 
 
— 85 
 
 Your ancestors considered sacrifice to be a ship (uau) 
 being on board of which they crossed all dangers and evils 
 of the world-sea and entered the port of heaven. Hear 
 some of their expressions of this kind: 
 
 Salute thou, then, (him) Varuna the great one! 
 
 Bow down to the wise, the guardian of immortality! 
 
 May he give us a blessing threefold-protecting. 
 
 Save us, 0 firmament and earth, in your bosom! 
 
 Sharpen this (sacrificial) wisdom of him who presenteth 
 A right sacrifice, 0 god, 0 Varuna! 
 
 Let us ascend the ship that safely ferrieth over, 
 
 By which we ferry over all the evils {duritaf). 
 
 “Sacrifice is, indeed, the ship that ferrieth over”-!- 
 ^Each sacrifice is, indeed, a ship that is in connection with 
 {or ferries over to) heaven’’®h 
 
 Just to Indra offering (our) oblation. 
 
 Let us ascend (it) as a ship, for welfare. 
 
 Open for us (be) the earth! Great and deep (though you 
 are, 0 firmament and earth). 
 
 R. V. viii., 42, 2. 3; Ait. Br. i., 13; ad “dhi’’ Vaj. Sam. 33, 29 : 
 
 Eva vandasva varunam brhantam 
 
 • o 
 
 Namasya dhiram amrtasya gopam | 
 
 Sa na/i sarma trivariitham vi yamsat 
 Patam no dyavaprthivi upasthe || 
 
 Imam dhiyam sikshamanasya deva 
 Kratum daksham varuna sam sisadhi | 
 Yayati visva durita tarema 
 Sutarmanam adhi navam ruhemay 
 
 2) Ait. Br. i., 13: Yajno vai sutarma nau. 
 
 3) S. P. Br. iv., 2, 5, 10: Sarva eva yajno nau svargya. 
 
 8 
 
— 86 
 
 May uninjured we be in starting and crossing'^. 
 
 (Agni), over the river (or sea), as it were, by a ship, 
 Ferry us thou, for welfare! 
 
 Away be cleansed our sin (agha)!^^ 
 
 May this Agni ferry us over all dangers (durga), 
 
 Over the evils — by a ship, as it were, over the river^l. 
 
 “Even these (verses of praise, res,) are ships of the 
 heaven-world, well ferrying over; yes, to the heaven-world 
 he ferries over by means of them”^b—It was the custom 
 of your ancestors when performing a Sattra (p 31; 39; 45) 
 to divide a month into 5 parts each consisting of 6 days 
 (shad-aha), each part being called an “Abhiplava Shad- 
 aha”; the last 6 days, requiring their own kind of praises 
 (stoma), bore also the name “Prshthya shad-aha”. Now, 
 of these Abhiplava days your forefathers said: (By the 
 different praises, stomas, of those days) “they navigated 
 to the heaven-world; as they navigated, (those days were 
 called) the navigations (abhiplava)”®!. 
 
 R, V. X., 178, 2; Ait. Br. iv., 20; 
 
 Indrasyeva ratim ajohuvana/i 
 Svastaye navam iva ruhema | 
 
 Urvi na prthvi bahule gabhire 
 Ma vam etau ma paretau rishamaH 
 R. V. i., 97, 8: Sa na^ sindhum iva nava 
 Yati parsha svastaye | 
 
 Apa na/i sosucad agham |I 
 R. V. i., 99, 1: SanaA pai’shadati durgani visva 
 Naveva sindhum duritaty agni^H 
 Ait. Br. vi., 6. 21: Ta va etaA svargasya lokasya nava^ sa- 
 mparinyaA | svargam evaitabhir lokam abhisantaranti. S. P. 
 Br. xii., 2, 2,10: Svargam lokam ahhyaplavanta | yad abhyapla- 
 vanta tasmad abhiplava/i. 
 
— 87 — 
 
 Further they looked upon those days and their offer¬ 
 ings as ways leading to heaven- “Just like a road (sruti) 
 of the heaven-world on which one can straightly walk, is 
 the Abhiplava shad-aha; and just like a great path (patha) 
 of the heaven-world on which one can walk about, is the 
 Prshthya shad-aha”^'. Thus you see, dear Yajamanas, 
 that the ancient Aryas declared sacrifice also to be the path 
 to heaven. 
 
 “Stretching the thread (of the sacrifice) go after the light 
 of the firmament! 
 
 (And thou, 0 Prajapati,) protect the glorious paths formed 
 by (sacrificial) wisdom!”^) 
 
 “The gods order the sacrifice, the times, 
 
 The offering, the cake, the spoons, the tools of sacrifice. 
 Walk on these paths, on the god-ways! 
 
 Those who sacrifice go to the heaven-world’’^). 
 
 “These so-called invocations (dhuti) are the same as 
 the oblations (ahuti); for with these (oblations) the sacri- 
 ficer calls the gods.... They (the oblations) are, indeed, 
 
 ^) Ait. Br. iv., 17; cf. Tait. Br. iii., 12, 5, 2: Sa yatha srutir anjasa- 
 yany evara abhiplavaA shad-ahaA svargasya lokasya | atha yatha 
 mahapathaA paryana evam prshthyaA shad-ahaA svargasya lokasya. 
 ^) R. V. X., 53, 6; Ait. Br. iv,, 38; R. V. x., 57, 2; 130, 1 seq.: 
 Tantum tanvan rajaso bhanum anv ihi 
 JyotishmataA patho raksha dhiya krtan | 
 
 (TantuA aviochinno yajnaA i. e. “the thread” means “the sa¬ 
 crifice which is not torn asunder”. Comment on Tait. Br. ii., 4. 2, 6). 
 ^) Ath. V. xviii., 4, 2: Deva yajnam rtavaA kalpayanti 
 
 HaviA purodasam sruco yajnayudhdni | 
 Tebhir yahi pathibhir devayanair 
 7jauaA svargam yanti lokamU 
 
 8 * 
 
— 88 — 
 
 called also helps (liti); for by their means the gods come 
 to the offering of the sacrificer. They are also helps, as 
 they are the paths (patha) and roads (sruti). They indeed 
 become the ways to heaven for the saorificer”^h 
 
 Your ancestors were also sometimes under the im¬ 
 pression that their sacrificial acts formed the door to heaven. 
 They said, therefore, for instance: “He who kindles the two 
 fires (the garhapatya and ahavam'ya at the so-called agnya- 
 dhana, p. 32) at new moon, (is) like (one who), the door 
 (dvdr) being open, can, by the door, enter a town; thence 
 he can go into the heaven-world who kindles (the fires) at 
 new moon”^k “These seven meat-offerings (hope-offer¬ 
 ing, wish—, growth-, sacrifice--, water-, fire—gift—, find¬ 
 ing—) are the doors of the heaven-world”^l. 
 
 Besides the Aryas thought that their sacrifices becamo 
 a bridge to heaven. “At the (time of the) successive soma- 
 oblations (of the Vajapeya, p. 35) he offers; thereby the- 
 sacrificer builds a bridge (setu) which he walks upon, for the 
 attainment of the heaven-world”^k 
 
 Ait. Br. i., 2: ^htitayo vai namaita yad ahutaya j etabMr 
 vai devan yajamano vhayati | . . . litaya^ khalu vai ta nama yabliir 
 deva yajamanasya havam ayanti | ye vai panthano ya srutayas ta 
 va' utayas | ta u evainat svargayana yajamanasya bhavanti. cf. 
 rtasyapantha “the way of sacrifice” E. Y. vii,, 44, 5. 2) S.P. Br, xi., 
 
 1,1, 2; of. i., 6, 1, 19: Sa yomavasyayam agni adhatte 1 yatha 
 vivrt^am dvari dvara puram prapadyeta ] sa tata eva svargam 
 lokam iyad tad yomavasyayam adhatte. Tait. Br. iii., 12, 2, 9; iii.,, 
 12, 4, 7: Ta va etaA sapta (havishaA) svargasya lokasya dvaraft,. 
 
 Tait. Br. i., 3, 5, 1; i., 3, 7, 3; Tait. Sam. vii.,5, 8, 5: Savane 
 savane Juhoti ] akramanam eva tat setum yajamana^ kurute [ 
 suvargasya lokasya samashtyai. 
 
89 — 
 
 “Agni has stretched the divine thread (cf. p. 87, note 2). 
 
 Thou, Agni (i.e. the fire-sacrifice), art our thread and bridge. 
 
 Thou becomest the path, the god-road. 
 
 By thee, 0 Agni, we ascend the highest part (of heaven)”*^. 
 
 4. Heaven’s features (svargakara). ^ 
 
 Heaven being so much spoken of and desired by your 
 forefathers, 0 Yajamanas, I trust you will gladly listen to 
 me, when I now adduce some of the notions they entertain¬ 
 ed concerning it. They considered it first as a world of 
 immortality (amrta), light (jyoti), andlife (jiva) and as the 
 abode of good people (sukrt). 
 
 “Immortality is the heaven-world. He (the sacrifice!* 
 becomes) immortal, indeed, and becomes firmly established 
 in the heaven-world’’^k “The heaven-world is full of 
 -splendour, the highest lighf’^k “He (who thoroughly 
 knows the form, rfipa, of sacridce), goes forth from this 
 world into the heaven of life’’^k 
 
 And the Aryas whilst sacrificing, prayed: 
 
 Where perpetual light is, 
 
 In which world the sun is placed, 
 
 Tait. Br. ii., 4, 2, 6; cf. Sam. V, ii., 3,1, 3,2: 
 
 Atantum agnir divyam. tatana 
 Tvan nas tantur uta setur agne 
 Tvam pantha bhavasi devayana/i 
 Tvayagne prshtam vayam aruhema. 
 
 Tait. Br. i., 3, 7, 5. 7: Amrtam. suvargo loka^ | amrta eva su. 
 varge loke pratitishthati. — Agni, i. e. the fire-worship, is “the 
 nave of immortality” (amrtasya nabhiA, R. V. iii., 17, 4; cf. p. 5. 
 -31 S. P. Br. xii., 7, 2, 8; cf. Vaj. Sam. xx., 21: Svargo vailokaA 
 stiryaA jyotir uttamam- ^1 S.P. Br. xii,, 6, 1, 38: Jivasvarga eva 
 -asmal lokat preydt. 
 
90 
 
 In that place me, 0 purifier (Soma), 
 
 In the immortal, undecaying world ! 
 
 Where action is such as we wish for, 
 
 In the third sphere and third heaven of heaven. 
 
 Where the regions are full of light. 
 
 There make me immortal! 
 
 There they do not die. 
 
 Do not go to the infernal darkness^l. 
 
 “Sin (papman) is darkness”^^. “For they are, as it 
 were, darkness whose sin has not been removed’’^^ (by 
 proper consecration, diksha). 
 
 From untruth (0 Soma! or, 0 Vdc!) lead me to truth, 
 From darkness lead me to light, 
 
 From death lead me to immortality! 
 
 1) R. V. ix., 113, 7. fi: Yatra jyotir ajasram 
 
 Yasmln loke svar hitam | 
 
 Tasmin mam dhehi pavama 
 Namrte loke akshitell 
 
 u ** 
 
 Yatranukamam caranay/i , 
 
 Trinake tridive divaA | 
 
 Lokd yatra jyotishmantas 
 Tatra mam amrtam krdhi 11 
 
 o o “ 
 
 2) Ath. V. viii., 2, 24: Na vai tatra mriyante 
 
 No yanty adhamam tamaA [ 
 
 S. P. Br. xii,, 7, 2, 8: Papma vai tamaA. 
 
 Ait. Br. iv., 25: Te tama iva hy anapahata-papmana/i. 
 
 S. P. Br. xiv., 4, 1, 30: Asato ma sad gamaya 
 
 Tamaso ma jyotir gamaya 
 Mrtyor mamrtam gamaya ] This was 
 used at the so-called Bahishpavamanastrotra of a Soma-sacrifice. 
 Sholiast ad Katy. Sr. S. i.v., 7, 4; of. R. V. viii., 48, 3; Katy. x., 9, 7. 
 
 iL 
 
91 
 
 May it (faith, sraddha) place us in the immortal world, 
 (It), the ruling goddess, the world’s governess! 
 
 Besides describing heaven as an abode of immortality, 
 light and life, the Aryas said that it was the abode of good 
 people (lit. doers of good, sukrt), where their ancestors and 
 relations had gone, and they also were to go. Hear some 
 of their utterings : 
 
 Guide us to the world of heaven, (god)! 
 
 Let us be united (there) with wife and ehildren^l. 
 
 Where the good-hearted, the workers of good rejoice, 
 
 Kid of sickness, having bodies subject to themselves, 
 
 Not lame, not crooked in (their) limbs, — in heaven. 
 
 May we see there (our) parents and (our) children®). 
 
 Whatever sin (enas) we did, be it old or new, 
 
 Agni (may release) me from that sin. 
 
 I (shall) pass over evil (durita) and sin, 
 
 I (shall) get rid of vileness (ripra), in the highest abode; 
 Whereto workers of good go, but no workers of evil (dushkrt), 
 
 ^) Tait. Br. iii., 12, 3, 2: Sa (sraddha) no lokam amrtam dadhatu | 
 
 Jsana devi bhuvanasyadhipatni [ 
 
 2) Ath. V. xii., 3,17: Svargam lokam abhi no nayasi 
 
 Sam jayaya saha putraiA syama | 
 
 ®) Ath. V. vi., 120,3: Tatra suharda^ sukrto raadanti 
 VihAya rogam tanva/i svayaA | 
 
 Aslona angeir ahrutaA svarge 
 Tatra pasyema pitarau ca putranH 
 (For “sukrtasya loka”, Hhe world of virtue''', as a name for 
 heaven see, for instance, Ath. V. vi., 119, 1; 120, 121, 1). 
 
 i 
 
To that world of the workers of good I now rise’-’. 
 
 Let us walk then to the world of the workers of good, 
 
 Where the iJshis went, the first-born, the ancient^l. 
 
 At their funerals the Aryas used to say: 
 
 Go forth, go forth by the old paths (thereto). 
 
 Whereto our fathers went in former (times)!®’ 
 
 Go forth into the midst of the sacrijicers, of the workers of good; 
 Rise up from (here) into the third heaven (Cf. p.90, note 1). 
 (0 Agni), carry him to the world of the workers of good!®^ 
 
 To that heaven-^ world, it is stated, went families of 
 all the great sacrificers, the Angirases, the Navagvas, the 
 Atharvans, the Bhrgus, the Vairiipas, the Vasishtas, etc.; 
 for ‘^the sacrificer is such a one as gains the virtuous world 
 (or the world of the virtuous, punya loka)”®h 
 
 Tait. Br. iii.,7,12, 5: Yad enas cakrma niitanam yat puranam 
 Agnir ma (muncatu) tasmad enasaA 
 Atikramami duritam yad enaft 
 Jahami ripram parame sadhasthe 
 Tatra yanti sukrto napi dushkrta/i 
 Tam arohami sukrtan nu lokam. 
 
 o 
 
 Ydj. Sam. xviii., 52; xix., 50. 51: 
 
 (Vayam) patema sukrtam u lokam 
 
 Yatra rshayo jagmuA prathamajaA puranaA [ 
 
 R. V. X., 14, 7; Asvl. Sr. S. vi., 10, 19; Asvl. Gr. S. iv., 4, 6* 
 Prehi prehi pathibhiA pdrvyebhiA 
 Tatra na/t piirve pitaraA pareyu/j | 
 
 Ath. V. ix., 5, 8: Jjananam sukrtam prehi madhyam 
 Trtiye nake adhi vi srayasva | 
 
 R. V. X., 16, 4; Asvl. vi., 10, 19: (Ague) vahainam sukrtam u 
 lokam. S. P. Br. iii., 6, 2, 15: Punyaloka/i ijanaA. 
 
93 
 
 It is a curious fact that your ancestors believed the sa- 
 crificers went with their whole body (sarva-tanu, sa-larira), 
 with all their limbs (sa-anga) to heaven^). They said, for 
 instance: He (who has the proper knowledge of an agni- 
 cayana, p. 36) goes with his very body to the heaven- 
 world”2b (By the animal sacrifice) “he (the sacrificer) 
 goes with a golden body on high to the heaven-world”^b 
 
 5. Faith in sacrifice (yajnasraddha). 
 
 Now, here let me ask you, 0 children of the sacrificers, 
 the ancient Aryas, did your fathers sacrifice, knowing that 
 sacrifice could be proved by rules of logic to be the only 
 right way of serving their gods? I say, no. They sacri¬ 
 ficed by faith fsraddha), being taught to do so by the voice 
 of their conscience. Sacrificing does not rest on logic, but 
 on faith, although it is a most rational act, as it most clearly 
 expresses the duties of creatures towards the Creator and 
 thus shows the way of finding favor with him and obtaining 
 his blissful gifts. Listen to some sentences by which you 
 can learn that the ancient Aryas sacrificed by faith: 
 
 By faith the fire (of sacrifice) is kindled, 
 
 By faith the offering is offered up^b 
 
 Faith is the secure footing, the world’s goddess^L (Cf. p. 
 
 91, note 1). 
 
 ^)S. P. Br. iv., 6, 1, 1; xi., 1, 8, 6; xii., 8, 3,31; cf. R. V. x., 16, 
 4; Vaj. Sam. xviii., 51; Atha. V. ix., 5, 1. Tait. Br. iii., 11, 7, 3: 
 Sasarira eva svargam lokam eti. Ait. Br. ii., 14: Hiranyasarira 
 lirdhvaA svargam lokam eti. B. V. x., 151, 1; Tait. Br. ii., 8, 8, 6: 
 /S'raddhayagniA samidhyate 
 /SVaddhaya hiiyate haviA | 
 
 •’’i Tait. Br. iii., 12, 3, 1: ^Sraddha pratishtha lokasya devi. 
 
94 
 
 “By faith and troth together they gain the heaven- 
 world” (cf. p. t<4, note 1)«). 
 
 Thus I have laid before voo soch of the sacrificial ideas 
 of yonr forefathers as are divine when stripped from na- 
 tnre-worship and concomitant wrong notions. Know that 
 it is not my intention here to point out faults in the sacri¬ 
 fices either of your ancestors or of any other nations. 
 
 m. CHAPTER. 
 
 Third sacrilcial period: The arriral of the FilfiUer 
 •f sacrilee. 
 
 1. SECTION. 
 
 The longing for the FulJSler of sacrijiee 
 (y ajnantakrtpratikshd.. 
 
 Nearly 1500 years (cf. pp. 10. 20), from the first settle¬ 
 ment of the eastern Aryas in the Panjab till the time of 
 Buddha-^, your ancestors in India, dear Yajamanas, were 
 sacrificing unintermptedly. In that period the so-called 
 Veda, i. e. sacrificial knowledge, was composed and col- 
 
 Ait. Br. vii., 10 (cf. t., 27): ^’raddhayn saryen* miihunena 
 sTsrgam loknn jayantL — S^medmes the iraddha was sonievhat 
 prominently pat in one of the many deities; B. Y. viL, 32, 14: 
 Snddhd hi te maghavan parye | divi Taji TijaLsi sbhasad | i. e. 
 “The fahh in thee, O rich (Indra), takes ns oxer to hesTen; the 
 strong one will give strength.'’ — Of the deities in general it is said, 
 Kaos- S. 73: (Deri) nalraddadhanasya havir jnshante | L e. Tlie 
 deities do not lore the oaring of a faithless one”. According to 
 one accoont he was born B. C. 625, and died 543; 'Weber s Indische 
 Skizzen p. 50. 
 
— 95 — 
 
 lected^J. Whether there were alreadv any Brahmanlcal 
 idols or temples at the beginning of Bnddha’s time, I do 
 not know; all I can say, is that it seems to me somewhat 
 •improbable-^. There is, however, no donbt whatever, that 
 towards the end of that period of 1500 years thoughts 
 were ottered by Indian Aryas tchich did not agree irith 
 those of their early fathers. We find them preserved 
 especially in the portions of the Vedas, called Aranyakas, 
 i. e. treatises not to be promulgated, but only to be utter¬ 
 ed in lonely places, to which, for instance, the 10 Upani- 
 shats belong; they tended to lower the value of manual 
 sacrificial performances (kratakanna) and to raise that of 
 human speculation (cittasaktyutpannajnana)*!. At the same 
 time also the institution of caste, unknown to the ancient 
 
 *lP. 21. ef. M. iluller's SanskrtLiteratare p. 5T2. -) Pp. 19. 
 
 29; about the probable age of the there-adduced works wherein 
 idols and temples are first meationeJ, see M. St.'s S. L. p. 260; 
 cf. "W.'s L Sz. p. S6, note. *1 The TTpanishats teach gross 
 Pantheism, quite unrestrained bv Polytheism or notions of indiridual 
 deities; prominently set forth Transmigration (Fate), declaring it 
 to be the curse of good or bad acts (maya); reject, therefore, the 
 performance of good acts as well as of bad ones, saying that 
 both alike are fetters by which man is kept back from his desti¬ 
 nation; declare the final destination of man to consist in the loss 
 of his personality or in his being dissolved or (offered) in the 
 passive power of growth (Brahma); speak lightly of heaven, re¬ 
 presenting it also as something perishable like a dream; and call 
 the institution of sacrifice ‘inferior wisdom*’ (apara vidya). Thus 
 they nndermine the power of Conscience, i. e. man's conviction of 
 his being responsible to a Supreme Judge, and quench aU noble 
 aspirations, also that for heaven, the abode of the good, the world 
 
 i 
 
— 96 — 
 
 Aryas, had been established, and had become a heavy burd¬ 
 en to the land; besides the priesthood had grown very 
 arrogant so as to produce rather strong feelings against 
 itself. Buddha’s main object was to remove caste and its 
 curse again. Not only from his being under the influence 
 of the above-mentioned speculative knowledge, but also 
 from a desire to put down the influence of the priesthood, 
 he was indifferent about sacrificial performances, and thus 
 favored the springing up of the Jainic anti-sacrificial formu¬ 
 la: “The not killing (of animals) is the highest religion”^^ 
 He worked for 48 years. It cannot be denied that the 
 new practice of abstract meditation (dhyana-yoga) of the 
 Brahmins (by which term, henceforth, we mean all those 
 of the Indian Aryas who profess to stick to the Veda) 
 which Buddha favoured, and tried to introduce among all 
 clas.<es, and Buddha’s own special teaching much en¬ 
 dangered the institution of the ancient sacrifices^h And then 
 of virtue, immortality, light and life. The TJpanishats’ doctrines 
 having come into existence was a sign of a great decay in the re¬ 
 ligious life of the Aryas, and their being made popular by so-called 
 Darsanakaras, and such Pandits as /Sankaraearya has had the 
 deplorable effect to lower the state of morality of the Hindus. The 
 new doctrines, however, prove, that the sacrifices also of the Aryas 
 in India were unable to fulfill the desires for a better state, and 
 were only destined to point to the True Sacrifice. — Buddha him¬ 
 self advanced morality. 
 
 Ahimsa paramo dharma/i. The Indian Buddhists were in 
 power for about 900 years till about 400 A. D.; M. M.’s S. L. pp. 
 261. 262; W.’s I. Sz. p, 62; W.’s Malavikagnimitra p. xii; Eoyal 
 Asiatic Journal, 1867, iii., 1, p. 146. They were most flourishing at 
 the time when, after Alexander the Great, Greeks (Yavanas) had 
 established a kingdom in the western part of the Panjab, who ruled 
 there 242 years, from 327 till 85 B. C.; “W.’bI. Streifen p. 109; W.’s 
 I. Sz. p. 80 seq.; of. E, A. I. ditto, pp. 148-153. 
 
— 97 — 
 
 about 550 years after Buddha’s death tlie so-called Shai- 
 darlanas or six philosophical systems were written, and 
 made popular; later the so-called Itihdsas were com¬ 
 pleted, and still later the Purdnas\ all which works (ex¬ 
 cept the Mimamsa dariana) are more or less unfavorable 
 to the ancient sacrifices^h But were Gnosticism, Buddhism 
 and these works able to extirpate them? Not at all! 
 Wherever it is practicable, they are performed somehow 
 even at our time. 
 
 Let me now point out to you some of the strange no¬ 
 tions which sprang up among Brahmins during the later 
 time of Buddhistic supremacy^ and which are contained 
 in the Itihasas and Puranas (and in such Upanishats as the 
 Nrsimha-Tapaniya, the ^Svetasvatara, and Rama-Tapaniya). 
 
 The first of them we mention, is that bhalcti, i. e. de¬ 
 votion exclusively to one deity, is required for salvation. 
 The very word “bhakti”^^ which formerly meant “distri¬ 
 bution” (for instance, of riches, vama), “portion’’, “subdi¬ 
 vision”, “attribute’’ (meanings which are the same as those 
 of “bhaga”, this and bhakti belonging to the root “bhaj”, 
 to divide), was hereby, for the first time, used in a quite 
 peculiar sense. “Bhaktis” strongly reminds one of the 
 Yavana or Greek word “Pistis,” faith. This bhakti- 
 •doctrine is especially set forth in one of the Puranas, 
 named the Narada Pahea-rdtra, i. e. the fivefold wisdom^l 
 as taught by the i2shi Narada- Now, this Narada repaired. 
 
 The authors of these works scarcely knew the Veda; cf., 
 for instance, M. M’s. S. L. pp. 59. 60. It is usually explained 
 by “seva”, service, “sraddha”, faith (cf. Nar. P. Ra. iii., 14, 9), 
 “paranurakti”, exceeding love. Nar. P. Ra. i., 1, 44: ratram ca 
 jhanavacanam, i. e. and ratra means ‘word of wisdom’. 
 
 9 
 
98 
 
 as we are told‘^, to /Sveta-dvipa i. e. the continent of the 
 white people, on the north side of the ocean of milk. Those 
 people lived as Ekdntis, i. e. worshippers of one God, and 
 as Maiiojapis, i. e. such as pray with the heart, in great bliss, 
 Narada obtained there an excellent vision of Vishnu. He, 
 therefore, called Vishnu “the Lord of the continent of the 
 white people’’ (^vetadvipapati, Nar. P. Ra. iv., 3, 134). 
 
 As great as Vishnu, Rarada taught, was also his ava- 
 tara or incarnation, Krshna''^-*. Here, honoured Yajamanas, 
 occurs another idea quite strange to the ancient Aryas, 
 namely that God came down upon the earth as real man^K 
 
 •) Mahabharata, /Santiparva (xii.), Mokshadharma, verse 12768 
 seq.; cf. W’s. I. Sz. p. 93; W’s. I. S. ii., pp. 168. 399 seq,; Banerjea’s 
 edition of Nar. Pan, Ra. pp, 7 seq. The Ekantis may have been Jews or 
 Christians though probably Christians; see below. ^ICf. also Buddha, 
 Bauddhariipi, P. R. iv., 8, 81; Kalki, iy., 3, 169. This sense applies 
 also to Parasurama, Balarama, Bauddha and Kalki, all of them be¬ 
 longing also to the Itihdsa-time. Fantastic forms (probably of 
 some typical character) were, however, attributed to deities already 
 in the Veda-time; thus the fish (matsya) appears S. P. Br. i., 8, 1, 
 
 1 seq.; the tortoise (kiirma) S. P, Br. vii., 5, 1, 5; Tait. Ar. i., 23, 
 
 1; the boar (varaha) Tait. Sam. vii., 1, 5, 1 seq.; Tait. Br. i., 1, 3, 
 
 5 seq.; S. P. Br. xiv., 1, 2, 11; the dwarf (vamana) S. P, Br. i., 
 
 2, 5, 1 seq.; the lion (mrga, meaning according to Sayana ^simha’) ' 
 R. V. i,, 154, 2. See Muir’s Sanscrt Texts, 2nd edition i., p. 52 seq.; 
 W’s. I. S. ix., 63 seq. The word “avatara’’ in the sense “incarnation” 
 is not met with in works written before the time of the Itihasas 
 and Purauas; it is possible that the word itself was not gene¬ 
 rally in use before that time, as Roth’s Sanscrit Dictionary does not 
 adduce one single instance from a work of an earlier date. The 
 root ‘tr’ with the preposition ‘ava,' to descend, is, however, an 
 old Indo-European word. Krshnas reminds you of Christus. 
 
99 — 
 
 We meet with it also for the first time in the Itiliasas and 
 Pnranas. 
 
 Further, Ndrada calls Krshna, the alleged incarnation 
 of the to him supreme god Vishnu, “the fuljiller of alV 
 (sarvantakrt; P. Ra. iv., 8, 107) and fufilller of sacri¬ 
 fice^' (yajnantakrt; iv., 8, 28; Mahabharata xiii., u. 7054). 
 Again what strange words and thoughts! His forefathers 
 toiled in sacrificing, and looked out for the true end-sa¬ 
 crifice (yajnanta) by which they might obtain all their 
 wishes ,—but in vain. How glad they would have been 
 to have known the fulfiller of sacrifice, the fulfiller of all! 
 To give force to the expression “the fulfiller of sacrifice’’, 
 Narada says of VishnuO, that he is: he who consists of 
 all sacrifices (sarvakratumaya, iv., 3, v. 203), the lord to 
 whom sacrifices are offered (yajnesa, v. 35), the promoter 
 of sacrifice (yajnabhavana, v. 35), the protector of sacri¬ 
 fice (yajnatrafr,. v. 35), the destroyer of those who disturb 
 sacrifices (yajnaghna-dhvamsana, v. 71), the abode of what 
 belongs to sacrifice (ydjnikasraya, v. 71), he who forms (all) 
 the limbs of the (personified) sacrifice (yajnanga, u. 69 ; ix., 
 8, 26. 27), the soul of the sacrifice (yajnapuradn, v. 35), 
 the best of the sacrifice (yajnasara, v. 60), the sacrifice 
 (yajna, v- 129; Bhagv. Piir. iii., 13, 22; viii., 1,18; Fadma 
 Pur. ii., 18), the eater of sacrifice (i. e. the god who receives 
 it, yajnabhuk, v. 35), the eater of the flesh of the (sacri¬ 
 ficial) victims (pasumamsabhuk, v. 84), the only eater of 
 the oblations to the gods and manes (havyakavyaikabhuk, 
 V. 70), the agni who has among others the name “vajapeya” 
 i. e. the partaker of soma-drink (vajapeyddinamagni, v. 
 133; cf. p. 35), the remover of so many sins (papa) as 
 
 ’) 4th Ratra, 3rd Adhyaya. S. P. Br. I.,2,5,1 Beq.; xiv., 1,1,1 seq. 
 
 9* 
 
 J 
 
100 
 
 could only be removed by 10 millions of horse-sacrifices 
 (kotyasvamedhapapagbna, v. 43), the giver of the fruits 
 of sacrifice (yajnaphalada, v. 351, the bridge over the world 
 (jagatsetu^, v. 50, cf. p. 88). And among Krshna’s names'! 
 we find the following: the (supporting) circumference of 
 the (nave which is) sacrifice (yajnanemi, v. 26, cf. p. 5), 
 he who bears the form of sacrifice (yajuariipadhrk, v. 26), 
 the lover of sacrifice (yajnapriya, v. 27), he who is to be 
 gone to by sacrifice (yajnagamya, v. 27), he who is to be 
 obtained by sacrifice (yajnaprapya, v. 27), he who is the 
 mystery of sacrifice (yajnaguhya, v. 28), he who has sa¬ 
 crifices performed (yajnakari, v. 90). 
 
 Narada professing that Vishnu or Krshna was the ful- 
 filler of sacrifice, says:^! 
 
 Not sacrifices (yajna) and other ceremonies. 
 
 But Hari’s name alone 
 
 Is for the salvation of men in the sin-age. 
 
 There is certainly no refuge otherwise. 
 
 Thus Narada dares to maintain, in the face of the sa- 
 
 4th Eatra, 8th Adhyaya. iv., 8, 9; (cf. iv., 3, 200-203; 7,1): 
 Nasti yajnadikaryani 
 Harer namaiva kevalam | 
 
 Kalau vimuktaye nrnam 
 Nasty eva gatir anyatha H 
 
 Among Krshna’s names to which the same power is ascribed, we find 
 also such as: “he who lately stole fresh butter” (navanita-navaharin),, 
 “he who stole the tree of paradise” (fromindra, parijatapaharaka), 
 Nar. P. E. iv., 1, 21. 25; “he who stole the gem Syamantaka” (sya- 
 mantakamaner harttr), “he who- stole the garments of the milk¬ 
 maids who were occupied in bathing” (jalakridasamasaktagopi- 
 vastrapaharaka). Nar. P. K. iv., 1, 21, 25, 27. 35. 
 
101 
 
 orifices and prayers of the Veda, that the name of his be¬ 
 friended (ishta) deity is the only path to heavenO. The 
 uttering (japa) of the names of Vishnu or of the names of 
 one of his incarnations (of Krshna, iv., 1, 1 seq.; of Rama, 
 iv., 3, 223) is to Narada the prayer-burnt-offering (japa- 
 homa, iv., 7, 16; Mahabharata xii., v. 3756), the prayer- 
 sacrifice (japayajna, i., 1, 77), besides which nothing is 
 required^h It is true, the ancient Aryas thought highly of 
 their jRk- and Yajus-formulas^l, and were not indifferent 
 towards the names of their deities'*); but they uttered all 
 their prayers (mantras), thus addressing all their different 
 deities; and their prayers were, in fact, only limbs of their 
 sacrifices,(although there occur some exceptional thoughts), 
 having value only as connected with the sacrificial cere¬ 
 monies®);—the belief that .the name of exclusively one 
 deity and the mere name of a deity could save them, never 
 entered their heart. Narada’s thought regarding the power 
 of Vishnu’s name also was, therefore, new to the Brahmins. 
 
 The writers of the Itihasas and Puranas, although 
 nailing Krshna the fulfiller of sacrifice, were not quite sure 
 of their being right in doing so; thence arose, for instance, 
 
 Cf., for instance, Psalm 116, 4; Rom. 10, 13. Such 
 is the dictum of the Hindu Sectarians, called Vaishnavas. The fol¬ 
 lowers of /S'iva or the /S'aiyas, in the same manner, ascribe the 
 power of getting rid of sin and of obtaining eternal bliss 
 exclusively to the repetition of /Siva’s name, calling this the prayer- 
 sacrifice (japayajna). See Skanda Parana Brahmottara-khanda, 
 i., 7 seq. Pages 21. 22. Cf., for instance, R. V. x., 45, 2: 0 Agni, 
 we know thy highest name, the hidden one, that source from which 
 thou hast arrived. ®) Page 75. The word “japa”,the uttering(of man¬ 
 tras) in alow voice at sacrifices, frequently occurs in the Brahmanas. 
 
102 — 
 
 their intention tQ substitute for the ancient mannal sacri¬ 
 fices, the prayer-burnt-offerings Sindi prayer-sacrifices men¬ 
 tioned above. Further we find their doubt expressed in 
 the inventing, and then in the substituting of the whole so- 
 called Pujd, i. e. adoration with unbloody gifts, for the sa¬ 
 crifices of their forefathers (N. P. R. iv., 4,18j. In fact a 
 meagre substitute!'! Instead of sacrificial compounds idol- 
 temples were everywhere erected; pilgrimages to so- 
 called holy waters (ttrtha) were recommended with the 
 express promise that they excelled the Agnishthoma and 
 other sacrifices^!, (“naivedya” is an act at idol-worship). 
 
 Reviewing the mentioned new thoughts expressed in 
 the Itihasas and Puranas, (whatsoever their sources may 
 have been, whether they be original or bourowed), we come 
 to the conclusion that their being promulgated and accepted 
 proves, that many Brahmins were dissatisfied as well with 
 the polytheism as the sacrifices of their forefathers; es¬ 
 pecially the poor who were unable to meet the great ex¬ 
 penses connected with the sacrifices (cf. p. 43), began to 
 seek for some other way of salvation^!. The Brahmins, 
 however, did not scorn the ancient sacrifices in the sense 
 the Atheists and Jainas did; no, they rather wanted to get, 
 by all means, the fulfiller of all, the fulfiller of sacrifice, 
 
 ^! Narada teaches, for instance (i,, 2, 18); The Vaishnava ■who 
 performs Krshna-adoration (Krshnapdjana) at the discus (cakra)of 
 the /S^alagrama-stone, and continually partakes of the offering of 
 water (poured over) its feet, is a mighty-clean one etc. ^! Mahabh- 
 iii. (Vana P.), v. 4061. Narada remarks thatTirthas can be dispensed 
 with, as the recitation of Yishnu’s or Krshna’s name is as powerful- 
 Nar. P. R. iv ., 1, 14; 2, 17 seq.; 3, 224. “Tirtha” in the old language 
 means “ford (ferry)”, “path”. ^! Mahabh. iii., V. 4054 seq. 
 
103 
 
 in the power of whose mere name they might be rid of 
 their sins, and be saved. You all know the following 
 Brahmanical prayer used even in our daysO; 
 
 Sinful I am, a worker of sin I am, 
 
 A sinful soul, one born in sin. 
 
 Save me, 0 thou Lotus-eyed, 
 
 Hari, lord of all sacrifices! 
 
 “There is none such a criminal as myself. 
 
 There is none such a destroyer of sins as thyself. 
 
 Having thus considered, 0 god, 
 
 Do what is proper! 
 
 Thus there existed a longing after the Great Sacrifice 
 for sin and the Great SacriUcer among many Brahmins of 
 the time when the Itihasas and Purdnas were written, and 
 these Brahmins hardly tried to persuade themselves to 
 have found the Great Sacrificer in Krshna; but, alas, they 
 did not possess Him. Is it not one of those riddles in the 
 world which can find no sufficient solution from merely 
 human reasoning, that people who still had some know¬ 
 ledge of the execrableness of sin, could fancy themselves 
 to see the Great Sacrificer for the removal of sin (see, for 
 instance, Nar. P. R. iv., 1, 16; 3, 2j in a life of such a 
 monstrous sinner as Krshna is related to have been? And 
 
 ^IPapoham papakarmaham 
 Papatma papasambhava/t | 
 
 Trahi mam pundarikaksha 
 Sarvayajnesvaro hari/i || 
 
 Mat sama/i pdtaki nasti 
 Tvat same nasti papaha | 
 
 Iti k; tva matim deva 
 
 j 
 
 Yatha yogya?n tatba kuru |1 
 
— 104 
 
 full of painful astonishment I ask, dear Tajamanas, what 
 deeply fallen Pandifa was it that dared first to declare such 
 a production of the vilest imagination to be an incarna¬ 
 tion of God? That the very writers of the Itihasas and 
 Puranas themselves were not thoroughly convinced of 
 Krshna’s being the fulfiller of sacrifice, I have already hinted 
 at, and also stated (p. 97) that a great many, more earnest 
 Brahmins, convinced that the end-sacrifice had not yet 
 come, continued offering bloody sacrifices. Thus did also 
 the Non-Aryas in India. Other Brahmins offered, as a 
 substitute, images of beasts formed with dough (pishu 
 pasu)^h 
 
 When the idea of the fulfiller of all and of the fulfiller 
 of sacrifice (he being the lord of the continent of the white 
 people, p. 98) first arose in India, whether at the time when 
 the Buddhists still flourished (p. 96) or later (i. e. whether 
 before or after Christ), I cannot decide; but it is a his¬ 
 torical fact that the desire for such an eminent person 
 was not confined only to the Aryas in India, but existed, 
 for instance, also among those of the then renowned Roman 
 (Eomaka, cf. p. 49) empire“‘^l; and further among people 
 who lived between the Roman empire and India?), a great 
 number of wdiom belonged to the continent of the white 
 people. With the Romans and the people of the countries 
 lying between the Roman empire and India, the said desire 
 was already found, when Buddhism was still flourishing 
 
 B Manu v., 37. With this empire the Indians had com¬ 
 mercial relations, and used to send embassies to its emperors. One 
 of these embassies arrived at Rome even so late as o. 218 A, D. 
 {between the years 217 and 222 A. D.); W’s. I. Sz. p, 86. Mat¬ 
 
 thew 2.; of. Isai. 51, 5. 
 
105 
 
 in India; they expected the Great One to come from the 
 Israelites. 
 
 And especially was the said desire found with all faith¬ 
 ful Israelites or Jews, the worshippers of the true God 
 Jehovah, with whom and the sacrifices of whom I have 
 made you already acquainted (p.51 seq.). They too were 
 inhabitants of the continent of the white people. Although 
 their sacrifices together with their purport were in all re¬ 
 spects true, they bore a typic character, as I have pointed 
 out to you before (p. 68j; they were a mere shadow of 
 things to come^-), an emblem of the True Sacrifice, a school¬ 
 master to bring them unto the Fulfiller of Sacrifice^). All 
 faithful Israelites, therefore, were wailing for the manifesta¬ 
 tion of the true Priest and the true Sacrificial Victim^^. 
 
 Let us think a little more of the true sacrificial victim, 
 asking: ^Is an animal a proper substitute for man? 
 Call and will it pay our debts to God? Can and will it 
 take upou itself our sin and curse to release us from pu¬ 
 nishment (danda)? Can its sacrifice make us accepted 
 (anugfbita) to God?” God’s command to man is: ‘^Thou 
 shalt love Jehovah thy God with all thy hearty with all thy 
 soul and with all thy mind; and thy neighbour as thyself.'^ 
 Be perfect, even as thy Father which is in heaven Is per- 
 fectF^^ To this law man must be obedient and fulfil it, 
 even unto death. Such is man’s duty. In sacrificing an 
 animal as a substitute for himself he declares therefore: 
 ®As this animal is offered, so I ought to have offered up 
 and to offer up my whole life in thy service, 0 God; but 
 as yet I have not done it; thence I give Thee the life of 
 
 C Hebr. 10, 1; 8, 5; Col. 2, 17. 3)Luk. 10, 24; 
 
 i. Pet. 1, 9 seq. Levi. 19, 18; Deut. 6, 5; Matt, 22, 37 —39; 5, 48. 
 
106 
 
 this animal instead of mine. Graciously accept it!” As a 
 symbol this is all right. But does man really pay thereby 
 his debt to God? No! for when has the animal in Jehovah’s 
 name ever kept away from unlawful lust (kama), anger 
 (krodha), covetousness (lobha), infatuation (mohaj, pride 
 (mada), and envy (matsara)? Or when has it in Jehovah’s 
 name constantly performed righteousness, love, longsuffer- 
 ing, temperance, goodnes.=, gentleness, joy, peace, truth, 
 meekness, thankfulness and good faith All this God asks 
 of man, but the animal as substitute for man presents noth¬ 
 ing of that kind, not even the indispensable willingness of 
 offering its life; besides it is something foreign, a beast 
 and not a man. It can, therefore, never form a substitute 
 for paying off man's debts. —But this is only one of the 
 points in view. Man is not only in heavy debts (rna), but 
 is a great sinner. For both reasons he is under the curse 
 of the Most Holy One’s law, is punishable (dandaniya). 
 Now, can an animal by being punished as man’s substitute, 
 release him from temporal and eternal punishment? No! 
 for the animal itself is subject to its own sufferings and 
 death; and, if it really would suffer and die for man, it 
 would, therefore, only attain to its own final destiny, i. e. 
 death. Besides, under all circumstances, its death, as that 
 of a mere animal, could not be redeeming for man. Thus 
 the animal is also unable to do the least for liberating man 
 frorn death and hell. —Already for these two considerations 
 the mere typical character of the Israelitic sacrifices be- 
 
 Galat. 5, 22. 23; Eph., .5, 9 (the order being changed to obtain 
 the following pairs for easy enumeration): niti, prfti; dirghasanti, 
 mitanubhava; daya, vinaya; santosha, sandhana; satya, satvikatva; 
 krtajnate, visvasa. (visvasa, confidence; sraddhe, faith.) 
 
107 — 
 
 comes quite evident. In this respect we can only still hint 
 at the imperfectness of the Israelitic priests, who them¬ 
 selves stood in need of a sacrifice for their own redemption, 
 and were, in fact, for nothing but to make manifest the 
 want of a True Priest, (p. 59 seq.; cf. p. 45.) 
 
 Such being the case, the animal sacrifices even of the 
 Israelites could not take away the pains of a condemning 
 conscience; for after their performance the consciousness of 
 not really having paid one’s debts, of not really having got 
 rid of punishableness (dandaniyatva), of not really having 
 become deserving the Holy God’s communion, still re- 
 mainedP; and therefrom, for instance, the wish arose, fre¬ 
 quently to repeat the same sacrifices. To say it once more, 
 by all their sacrifices the Israelites were to be taught to look 
 out for the Great and True Sacrifice‘*-'>. This, in fact, was 
 Jehovah's object, also regarding all other men upon earth, 
 when implanting the want for sacrificing in their hearts and 
 letting them perform their sacrifices. Before the found¬ 
 ation of the world He had foreordained the True Priest 
 and True Sacrifice to give them to mankind at His own 
 time^K 
 
 But, dear Yajamanas, you might now refer to the human 
 sacrifices, saying that they were more than typic. Let me 
 tell you that they have always been an abomination in the 
 eyes of Jchovah^k Man is not allowed to kill man; such 
 is murder (narahatya) and a great sin^k It is true, man 
 
 H Hebr. 9, 9. About the typic character of the Israelitic 
 sacrifices read the letter to the Hebrews in the If. T. i. Petr. 
 1,20; Kev. 13, 8; Horn. 16, 25; i. Cor. 2,7; Eph. 1, 9 Levi. 18, 
 21; Deut. 12, 31.32; 18, 9.10; Ps. 106, 37. 38; Jer. 7,31; 19, 5; Hos. 
 13, 2. Mahapataka; atipataka::=mortal sin. 
 
108 
 
 can be the only true snbstitnte of man, and man in the way 
 of substituting cannot express the obligation that he owes 
 to offer his own life to God better than, for instance, by 
 offering His own only sonO; but man is God’s image; he is 
 God’s, not man’s property. Besides, what fearful selfish¬ 
 ness is contained in the idea of a man to save himself by 
 destroying another man. And, as all men alike are debtors 
 and sinners before God, how can one man ransom the other 
 from debt and punishment? 
 
 However, if a man be quite debtless and sinless, virtuous 
 and pure before God, could not he be at least thought of as 
 being fit for becoming the redeemer of one other man? 
 Thus one of you might ask, I reply that in such a case 
 the man would have done nothing more than what every' 
 other man also ought to do i. e. would have for his own 
 sake, loved God with all his heart, and his neighbour as 
 himself; he would have no surplus of righteousness to 
 spend it upon the redemption of another. For the possi¬ 
 bility of a man becoming the true substitute of another 
 is necessary that he is not man for his own sake, has, there¬ 
 fore, no duties to perform for his own sake, fulfils all duties 
 for the other’s sake, and takes upon himself the sin and 
 curse of the other. Further, to redeem more than one 
 man, to redeem the world, he must be the Universal Man. 
 
 Let me now give you a description of the longing of 
 the Israelites for the fulfiller of sacrifice and of all, as it is 
 found in the book of Isaiah contained in the Old Testament. 
 This Isaiah was one of Jehovah’s prophets, and had a great 
 desire for the advent of the Kingly Sacrificer who was 
 Himself also the Great Atonement Sacrifice. He wrote 
 
 Cf. Gen. 22. 
 
109 
 
 his book about 714 years before the time at which the 
 Great Sacrificer and Great King arrived, i. e. 2585 years 
 ago. Hear! 
 
 The prophet (dirghadarsi) foretells the Israelites: 
 
 “The Lord himself shall give you a sign: 
 
 ‘Behold, a virgin shall conceive, and bear a son. 
 
 And shall call His name Immanuel (i. e. God with us)’. (7, 14.) 
 Unto us a child is born, unto us a son is given! 
 
 And the goverment shall be upon His shoulder; 
 
 And His name shall be called Wonderful, Counsellor, 
 
 The Everlasting Father, the Prince of Peace. (9, 6.) 
 
 There shall come forth a rod out of the stem of Jesse’-', 
 
 And a Branch shall grow out of his roots: 
 
 And Jehovah’s spirit shall rest upon Him, 
 
 'The spirit of wisdom and understanding. 
 
 The spirit of counsel and might, 
 
 The spirit of knowledge and Jehovah’s fear. (11, 1. 2.) 
 
 And righteousness shall be the girdle of His loins. 
 
 And faithfulness the girdle of His reins. (11, 5.) 
 
 He shall feed His flock like a shepherd (avipalaka): 
 
 He shall gather the lambs with His arm. 
 
 And carry them in His bosom. 
 
 And shall gently lead those that are with young^l. (40, 11.) 
 
 ’ 1 This was a Eoyal family of the Israelites which had lost 
 its power, and become so miserable as to liken the branchless stem 
 of a tree; of a virgin of this poor family, by Jehovah’s power, the 
 Great One shall be born, who wants to be poor that ho may make 
 rich in spiritual things those who believe in Him. ii. Cor. 8,9. 
 
 e. All persons that, in their hearts, labour and are heavy laden. 
 Matt. 11, 28. 
 
 10 
 
110 
 
 He win sp is Tksory; 
 
 Aai ike Lori Gol sill-wipe * *»ay lesrs fr<» off sU (25,3.) 
 
 The prophet hears, in his spirit, the L-ord Jehovah’s 
 voice savin? coacemin? His Great Servant: 
 
 ‘•Bek'^il Mj Senaat, skoa I spkcli; 
 
 Ifoe £>eT, is ar simi deli»btetk; 
 
 I ktTe pat mj sj^t spos Hia: 
 
 He ikxll fcriaj forth jsifaMii to the geadlesO. 
 
 He shall ast err, aor lift ap, 
 
 5or essse His Tx«e to be hear! is the street-^. 
 
 A besisei reed shall He not break. 
 
 Aai the rliaaertsr aiek shall He not qaeaeh: 
 
 He shall bris^ forth jadrmest bsio trath.'* (42, 1. 2, 3.) 
 The prophet hears Jehovah saying to His Great Servant: 
 *Ii is a lifit ikis 5 that Thoa shoaldest be ay SertarLi to raise ap 
 Jacob's trtles (see p. IIX 
 Aal to restore the priserrol of Israel: 
 
 I will also ciTc Tbee for a I%ht to the Gentiles, 
 
 That Tboa atyest be ay Salratios aato the eni of the earth. 
 (45, «.) 
 
 I Eire Thee for a c-orenari of the People^l, 
 
 For a lirii of the GeatCes."’ (42, 6; cf. Lok. 2, 23 seq.) 
 
 The prophet hears Jehovah saying regarding His Great 
 Servant: 
 
 ‘Btholi, ay Serraai shall deal prsdeady; 
 
 He shall be eixal:e>2 aad extolkti, 
 be rery hi^h”. 
 
 He shall ztre each natfoa what is dae. a^i protect it in its 
 rifhis. ** For He is iseek a^I lowly ia heart; Xan. 11, 29. 
 
 *) L e_, tie Great 5erras.i shall be the Xeiiator betweea Jehovah 
 
 a.-^ hi* people, who eoanxaally re«»Kieiles (sabst: saadhazia) them 
 to Jehovah, i Pet. 2, 9 . 10. 19, 5.6. 
 
 
Ill 
 
 He hears Him saying first to His Great Servant: 
 
 *Ai manT are asionisbed at TTiee^^,— 
 
 and then again to the people: 
 
 Because His visage is so marre-i more thau that of any man. 
 And His form more than that of the sons of men,— 
 
 So shall He make many nations jump ap'^. 
 
 The kings shall shut their mouths a: Him^’; 
 
 For that which had not been told them shaU they see. 
 
 And that which they had not heard shall they etmsider.” 
 The prophet, in his spirit, hears the preachers (who 
 testify of the Great hut Humble and Suffering Servant of 
 Jehovah) exclaiming: 
 
 *Bat who believeth oor report? 
 
 And to whom is Jehovah's arm revealed? 
 
 For He groweth np before Jehovah as a tender plant, 
 
 And as a root out of a dry gronad.” 
 
 The prophet hears people (who first did not believe in 
 the gospel concerning Jehovah’s Great Servant, tut there¬ 
 after came to the faith) humbly confessing: 
 
 ‘He had no form nor comeliness. 
 
 And when we saw Him , there was no beauty that we shonld 
 desire Him. 
 
 He was despised and rejected of men; 
 
 A man of sorrows, and acquainted with grief: 
 
 And we hid as it were our faces from Him; 
 
 He was despised, and we esteemed Him not- 
 Snrely, he hath borne Oor griefs. 
 
 For Thy poorness, humbleness and suffering, For astonish¬ 
 ment and joy when they have occe learned to know the true, 
 glorions character of the Great Priest and King. *) On aecoont 
 of high respect. 
 
 10 * 
 
112 
 
 And carried Our sorrows: 
 
 Yet we did esteem Him stricken, 
 
 Smitten of God, and afflieted^^. 
 
 But He was wounded for Our transgressions. 
 
 He was bruised for Our iniquities: 
 
 Chastisement was upon Him for Our peace; 
 
 And with His stripes We are healed. 
 
 All We, like sheep, had gone astray. 
 
 We had turned every one to his Own way; 
 
 But Jehovah laid on Him the iniquity of TJs all.” 
 
 The prophet foretells, as if it had already happened: 
 
 “When He was oppressed and afflicted. 
 
 He opened not His mouth: 
 
 As a lamb^l that is brought to the slaughter. 
 
 And as a sheep before her shearers is dumb, * 
 
 So He opened not His mouth. 
 
 But He was taken from distress and from judgment: 
 
 And who can fathom (the glory of) His (present) dwelling- 
 place?— 
 
 For He was cut off out of the laud of the living^^, 
 
 By the transgression of my people. Stroke upon them^l! 
 And they allotted His grave with the wicked, — 
 
 They confess that, at first sight, they had mistaken the 
 Great Servant of Jehovah for a horrible sinner who, for His own 
 sin, was severely punished by Jehovah; only by and by they had 
 understood that He was punished for Their sin. Jehovah’s 
 Great Servant was the sacrificial lamb which took away the sin 
 of the world by taking it upon Himself. John 1, 29. 36. i. e. 
 He was killed, He as the Sacrificer giving himself up to be slaugh¬ 
 tered. i. e. It would be only just if Jehovah punished the 
 people for such a horrible crime. 
 
113 — 
 
 But with a rich one (was He) in His death’),— 
 
 Because He had done no violence, 
 
 Neither was any deceit in His mouth‘d). 
 
 Yet it pleased Jehovah to bruise Him^); 
 
 He has put Him to grief. 
 
 "When He has made His soul a Sin-Ofifering (p. 59 seq.), 
 
 He shall see His seed^), He shall prolong His days, 
 
 And the pleasure of Jehovah shall prosper in His hand.” 
 
 The prophet hears Jehovah saying: 
 
 “For the travail of His soul He shall see'")), 
 
 And shall be satisfied; 
 
 By His knowledge shall my Kighteous Servant justify many’’), 
 For He bears Their iniquities. 
 
 Therefore will I divide Him a portion with the great, 
 
 And He shall divide the spoil with the strong^); 
 
 Because He hath poured out His soul unto death, 
 
 And He was numbered with the transgressors.— 
 
 And He bears the sin of many, 
 
 And makes intercession (adhivaka)y’or the trangressors. (53.) 
 Honored Yajamaiias, does not the prophet Isaiah fore¬ 
 tell astonishing things shown to him by the Spirit of God? 
 
 ’) The prophet is glad that his people, the wicked Israelites, 
 in their hatred did at least not succeed so far as to bury the body of 
 Jehovah’s Great Servant where malefactors were interred; but that 
 He found a grave belonging to a rich man. Matt. 27, 57 seq. ^) The 
 Israelites hated Jehovah’s Great Servant for His very virtuousness,, 
 even so much that they intended to bury His body in a dishonorable 
 place. ^) Instead of sinful man, the Just for the Unjust. '’) i. e. 
 Such as believe in the Great Atonement-offering made by Himself. 
 ^) Great joy. ’’I As many as believe in Him. '^) Jehovah will make 
 Him a victorious king. 
 
— 114 — 
 
 Let me briefly repeat them. He says; According- to 
 Jehovah’s will a man shall be born in an extraordinary 
 manner among the Israelites, who is not like a common 
 man, whose name is “the Wonderful One’’ (ascirya which 
 is an Adjective), who becomes the substitute for the whole 
 world to pay its debt, and to bear its sin and punishment. 
 For this Wonderful One, in the name of the whole world, 
 does nothing but what pleases Jehovah, is quite just and 
 pure in word and deed, thus to pay the whole world’s debt j 
 further be makes himself the sacrificial victim that bears 
 the sin of the whole world, becomes, therefore, afflicted and 
 a man of sorrows, dies by the hands of those who hate 
 him for his very righteousness, and swallows death by his 
 death, thus to save the whole world from perdition. After 
 that He rises to a glorious heavenly dwelling-place where 
 he shall live and rule for ever as “The EverlastringFather” 
 (saddpitr), “The Prince of Peace” (santiraja), “The Inter¬ 
 cessor’’ (adhivaktr). 
 
 This Wonderful One came 714 years after the pro¬ 
 phesying of Isaiah at the time which Jehovah himself had 
 fixed for his arrival. 
 
 2. SECTION. 
 
 The Fulfiller of Sacrifice- 
 
 The Fulfiller of Sacrifice arrived on this earth 1872 
 years ago. He was born of a poor Israelitic virgin, named 
 Mary, in the land of the Israelites, Palestine- He received 
 the name Jesus, i. e. Saviour^k He was “the Wonderful 
 
 About all this you should read the New Testament of the 
 Bible. Another name of Jesus is “The Christ’’. “Christ” which is 
 an Indo-European word and is to be pronounced “Q-hristo”, is 
 
115 
 
 One” foretold by the prophet Isaiah. All that Isaiah and 
 other Israelitic prophets foresaw, was fulfilled in Him. 
 
 Was that man Jesus so wonderful in his Jigun? No, 
 He was in the likeness of men, and was found in fashion 
 as a man^). 
 
 Was He wonderful in His nature? Yes, very wonder¬ 
 ful! For in Him the Word of God was made a man^h 
 Have you ever heard of the Word of God, honored Ya- 
 jamanas? It may be you have; for your ancestors, at a 
 certain period, had some sort of knowledge of His exist¬ 
 ence and greatness. It is argreat pity that also concerning 
 Him their then pantheistic ideas were a vail before their 
 eyes. They said, for instance: “The lord of creatures 
 (prajapati) was this (universe); the word (or speech, vac, 
 the Latin: vox) was to him as second (i. e. as consort, vac 
 \)Q\r\gfeminine in Samskrt)^!”; and: “The lord of creatures 
 was alone this (universe); the word, indeed, was his own, 
 
 the same as the Samskrt “Ghrshta”, rubbed, rubbed into. However 
 in the Greek (Tavana) language, in which the New Testament is 
 •written, it received the specific meaning “rubbed into with oil”, 
 ‘^anointed". It is a translation of “Messias” which in the language 
 of the Israelites means “anointed”. The prophets among the Is¬ 
 raelites, also Isaiah (p. 109), foretold that the Spirit of Jehovah should 
 rest upon the Fulfiller of Sacrifice, that He should be anointed with 
 the Spirit of Jehovah, the emblem of whose life and light was the 
 oil used at the consecration of Priests among the Israelites (p. 56). 
 Jesus was the High-priest whom God himself anointed with the 
 Holy Spirit; Matt, 3, 16, 17; Act, 10, 38; John 3, 34. 
 
 G Philip. 2, 7. 8. John. 1, 14. Kathaka Br. xii., 5; 
 xxvii., 1: Prajapatir va idam asit | tasya vag dvitiyasit. 
 
116 
 
 the word as second.”^); and: “The word is the creator of 
 the universe (visva-karman), the powerful one (rshi, the 
 Greek: arsen); for by the word is all this made’’^\ “All 
 this (i.e. this univei’se) is the word”^h Further your 
 ancestors introduced the word as saying of herself: 
 
 By me he eateth food (i. e. lives) whoever seeth, 
 
 Whoever breathes, whoever heareth utterings; 
 
 Not knowing do they rest upon me. 
 
 Hear thou! Hear ye! I tell thee faithful things. 
 
 Even I myself tell this 
 
 Which is dear to the gods and mankind (i. e. sacrificial hymns)^). 
 
 At our time this “word” spoken of by your ancestors is 
 frequently invoked by Hindu authors at the commence¬ 
 ment of their works under the appellation “word-goddess’’ 
 (vagdevi). 
 
 ^1 Pancavimsa Br. xx., 14, 2: Prajapatir va idam eka asit | 
 tasya vag eva svam asid vag dvitiya. —Prajapati is, therefore, called 
 also Yacaspati, i e. lord of the word; Yaj. Samh. ix., 1; S. P. Br. 
 V., 1, 1, 16.—After the adduced Vedic passages having stated that 
 the lord of creatures existed alone with the Vac, they go on to 
 say that he sexually begets, by means of her, all creatures. This 
 produced the legend of Prajapati’s intercourse with his own daughter, 
 S. P. Br. i., 7, 4, 1 seq.; Ait. Br. iii., 33; ef. R. Y. x., 61, 4 seq. 
 
 S. P. Br. viii., 1, 2, 9: Yag vai visvakarmarshir | vaoa hida?^ 
 sarvam krtam. S. P. Br. xi., 1, 6, 18: Yag va idam- sarvam. 
 
 R. V. X., 125, 4. 5; Maya so annam atti yo vipasyati 
 Yah praniti ya im Anoty uktam | 
 
 Amantavo mam ta upa kshiyanti 
 ^rudhi sruta sraddhivam te vadami || 
 
 Aham eva svayam idam vadami 
 Ju8hta??i devebhir uta inanushebhi/j [ 
 
Let me now tell you what the Bible says regarding 
 the Word of God: 
 
 “By the Word of Jehovah were the heavens made; 
 
 And all the host of them by the breath of his mouth.”^) 
 
 “The worlds were framed by the Word of God.”^l “By 
 the same Word the heavens and the earth which are now, 
 are kept in store.“In the beginning was the Word, 
 and the Word was with God, and the Word was God. 
 The same was in the beginning with God; all things were 
 made by Him (the Word), and without Him was not any¬ 
 thing made that was made- In Him was life; and the life 
 was the light of men”^l. 
 
 The Bible calls this great Word of God also ^Jeho¬ 
 vah's Wisdom" (medhd). It introduces this Wisdom as 
 saying of herself: 
 
 “Jehovah possessed Me in the beginning of his ways, 
 
 Before his works of old. 
 
 I was set up from everlasting, 
 
 From the beginning, or ever the earth was. 
 
 When there were no depths (or; floods) I was brought forth; 
 
 When there were no fountains abounding with water. 
 
 Before the mountains were settled, 
 
 Before the hills was I brought forth; 
 
 While as yet he had not made the earth. 
 
 Nor the fields (or; pasturages) nor the highest part (or; sum) 
 of the world’s dust. 
 
 When he prepared the heavens, I was there; 
 
 When he set a compass (or: orbit, horizon) upon the face of the 
 depth. 
 
 *) Psalm. 33, 6. ^^Hebr. 11, 3; ii. Pet. 3, 5; Gen, 1,3 seq. 
 3) ii. Pet. 3, 7. John. 1, 1. seq. 
 
118 — 
 
 ■When he established the clouds above, 
 
 ■When he strengthened the fountains of the deep, 
 
 When he gave to the sea his decree that the waters should not 
 pass his commandraent. 
 
 When he appointed (or: laid) the foundations of the earth: 
 
 Then I was by him as one brought up with him (or: as 
 builder, architect); 
 
 And I was daily his delight, rejoicing always before him.”^^ 
 
 Besides the Bible calls Him, the Wonderful Word and 
 Wisdom of Jehovah, also “The only begotten Son of 
 Godr'>''\ “who is the Image (ggvaiihhk') of the invisible Gody 
 the Firstborn of every creature', for by Him were all 
 things created, that are in heaven, and that are in earth, 
 visible and invisible, whether they be thrones, or dominions, 
 or principalities, or powers;—all things were created by 
 Him, and for Him; and He is before all things, and by 
 Him all things consist.’’^! 
 
 Remark, dear friends, the Word of God, the Wisdom 
 of God, the Son of God became the son of a poor virgin 
 among the Israelites, the man Jesus, 1872 years ago! That 
 man was a Wonderful being, a God-man, unparalleled 
 (advitiya). There were many sons of man at His time, 
 there had been many before Him, there are now and will 
 be many; but none was and none is His equal, nor any one 
 will be. He was the true, perfeet, faultless Son of man^K 
 
 Proverbs 8, 22 seq. The Ancient Aryas used to adore 
 '‘primeval wisdom ' (prathama medha), Atharva V. vi.,108. John. 
 1, 14. 18; Hebr. 1, 8; Ps. 45, 7; 2, 7; Matt. 16,16. 17; 22, 41 seq.j 
 26, 63 seq.; etc. Col. 1, 15 —17; Hebr. 1, 2 seq.; 2,10; John. 
 17, 5. This expression occurs 82 times in the Bible. 
 
119 
 
 As such he was the Lord of men'^, a man worth as much 
 as all the men together that have lived, live and will 
 live,—the Universal man (visvapurusha). 
 
 But why did God’s Word become man? Why did He 
 who was immensely rich become poor?“^ Why did He 
 who was in the form of God and equal with God, humble 
 himself even so far as to take upon Him the form of man, 
 of a servantThe only begotten Son of God could only 
 see huge degradation and loss in His becoming a man 
 however so great. He did, therefore, not become man for 
 His own sake, but for the sake of mankind. His whole 
 human life was not for Himself; from beginning to end it 
 should belong to mankind. What mankind should have 
 done, but had not done, He, the Universal man, as its 
 substitute, would do. Such was the first branch of His 
 wonderful work. 
 
 What was it then, mankind should have done and had 
 not done? What was mankind’s debt? Man had not ful¬ 
 filled what was expressed by each Burnt-ofif'ering with 
 its meat-offerings, viz. that he should deliver himself, body, 
 soul and spirit together, to His Creator and Preserver; he 
 had not loved Jehovah his God with all his heart, with all 
 his soul and with all his mind; and had not loved his 
 neighbour as himself (p. 105). Man had not performed 
 his God’s will, had not glorified God on the earth; he owed 
 Him an immense amount of love and obedience; such was 
 his formidable debt. To pay this debt the Son of God 
 became man. 
 
 How did the Wonderful One, the man Jesus pay that 
 
 Mark. 2, 28; John. 3, 31; 5, 27; Matt. 9, 6. ii. Cor. 8, 9. 
 3) Philip. 2, 7. 
 
120 
 
 debt? By becoming, as His father’s Great Servant, perfectly 
 obedient to his wish and will. The Father loved the whole 
 world, all men, Aryas and Non-Aryas; He has tender 
 mercy^b is the Father of mercies‘‘*h He longed, therefore, 
 to forgive^^ all men, and give them eternal life and joy. 
 But He, as the just Judge^'> whose norm of action we find 
 faintly represented in the proceedings of a well-conducted 
 human court, could not treat them as debtless, as faithful 
 people whom he esteemed and honoured, without their debt 
 being liquidated in the face of the Universe. The whole 
 Universe waste be eye-witness of the displaying of His spot¬ 
 less righteousness; and no man on earth is entitled (adhikari) 
 to enjoy His grace and love, without first publicly acknow¬ 
 ledging the claims (apekshartha) of His justice, and humbly 
 conform to them®’. Thence God, the Father, wished for a 
 mediator that, in sacrificing himself as the True hurnt- 
 offerinfs victim (p. 57), might pay their debt; and, lo. 
 He loved man so much as to ask, at His time, of His only 
 begotten Son who was living with Him in glory, to 
 perform that task^b The Son, being one in wish with His 
 Father'^^, began His course of obedience instead of men 
 at that very moment,®! loved as His Father loved, and 
 humbled Himself to become man®!, even such a man as 
 was like unto other men in all things except sin’®!.—His 
 
 ’! Luk. 1, 78. ^! ii. Cor. 1,3. ®! In the ancient language 
 
 “anuda” means “to forgive", “to remit”; Anudattam rnam na^, 
 “let them (the Apsaras) remit our debt!” Ath. V, Sam. vi., 118,1. 2. 
 Thus we would have: “anudana’’ and “dana”. '’! Hebr. 12, 23; 
 i. Pet. 2, 23. ®! Eom, 3, 21 seq. ®! John. 3, 16; i. John. 4, 9. John, 
 .10, 30. ®! Hebr. 10, 6 — 10. ®! Philip. 2, 5 seq. ’®! Hebr. 2, 17; 
 
 4, 15; ii. Cor. 5, 21; i. Job. 3, 5, 
 
121 
 
 obedience and the great trials connected with His obedience^^ 
 became manifest on earth not only in His willingly being 
 man instead of God, but also in His willingly being a poor 
 man, whereas He might have been rich also when in this 
 world^^j in His willingly suffering hunger and thirst^l 
 
 ' 
 
 whereas He might always have had the choicest meat and 
 drink at His disposaHl; in His patiently conversing with 
 and doing good to stupid, scorning and malicious sinners, 
 whereas He might have been ashamed of them and taken 
 vengeance®^; in His willingly suppressing the power He 
 might have manifested to establish His godly greatness by 
 such wonderful acts as would have pleased proud and selfish 
 men®l, and also the power by which He might have been 
 enabled always to save Himself from the hands of His 
 approaching enemies^^; in His willingly allowing Himself 
 to be shamefully treated as a malefactor, whereas He knew 
 He was the only just one on earth®^; and in His willingly 
 giving His life unto death, even unto the death on the cross 
 {which was the most degrading kind of death. Gal. 3, 13), 
 whereas He was able to have kept His life^l and lived in 
 honor- All these and other privations and sufferings He 
 willingly underwent according to the will of His Father to 
 
 Hebr. v., 7. 8. Matt. 8, 20; ii. Cor. 8, 9; Matt. 17, 27. 
 31 Matt. 4, 2; John. 4, 6. 7; 19,28. ^1 Matt. 14,15 seq.; 15, 34seq.; 
 
 of. John. 16,15. Matt.4,lseq. ^iMatt. 14,30.31; 16,6.seq. v.23; 17,16. 
 17; 18, 1 seq.; 19, 13 seq.; 26, 6 seq.; v. 37 seq.; v. 56. Mark. 14, 66 
 6eq.;John. 13, 18. 27. Hebr. 2,11; i. Pet. 2,23; John. 8, 50;12, 47. 
 48. Matt. 8, 4; 4,1 seq,; 13, 58; Mark. 2, 10; 5, 43; 7, 36; 9, 9; 
 John. 4, 48. ^1 Matt. 26, 53; of. Luke. 4, 29.30; John. 8,59; 10, 
 
 31. 39. 3)John. 8, 46; 14, 30. 3) iq, 17. 18; 5, 26. 
 
 11 
 
122 — 
 
 save the world'-'>'., for by this His wonderful Burnt-offering, 
 by His sacrifice of perfect obedience, were maderighte- 
 ous^b sanctified^^ and accepted (anugrhita) to God^^ as 
 many sinners as believe (sraddhfl) in Him and lay hold 
 on His substituting obedience. It was, in fact. His meat 
 to do the will of Him that sent Him, to glorify Him on 
 earth^^; and thus He fulfilled the whole laui°\ all righteous¬ 
 ness concerning God and man, also the civil law'^h He 
 became obedient unto the death on the cross-wood®^, to ac¬ 
 complish, as the true substitute, the love due by man to 
 God and man. 
 
 In this manner, honored Yajamanas, Christ gave 
 Himself as the ransom money (nishkrayana, the Greek: 
 lytron, antilytron)®^ to redeem (nishkrayisu, the Canarese 
 verb,=the Greek: exagoratso) man, that was under the law 
 from the claims of the law^^h He paid man’s debt^^\’ He, 
 made it possible that God, the Father of mercies, could act 
 up to His great desire to pardon mankind. Is it then to 
 be wondered at that the Father in heaven declared this 
 man Jesus to be His beloved Son in whom He was well 
 pleased^-^? Christ the true High-priest sacrificed, so to say, 
 Himself, His will, His whole heart, His whole soul, His 
 whole mind and His body to God in His being perfectly 
 obedienH^k In Him, the Universal man, who, in the face 
 of all worlds, was in a substituting manner the Just One, all 
 
 i. John. 4, 14. ^^Rom. 5,19; Act, 13, 39. Hebr. 10,10; 
 i. Cor. 1, 30. ^^Eph. 1, 6. John. 4, 34; 5,30; 6, 38; 17, 4. 
 
 Rom. 10,4; Matt. 5, 17. 18. Luke. 2, 51. 52; Matt. 3, 15; 17, 24 
 seq. ®)Phil. 2, 8. ( Matt. 20, 28; Mark, 10, 45; i. Tim. 2, 6. Gal. 
 (3,13;) 4,5. Matt. 6, 12seq.; 15, 23 seq.; Col. 2,14. 12} jjatt. 
 3, 17: Luke. 9, 35. Hebr. 10, 5 seq. 
 
123 
 
 men on earth are justified, when they, by faith (sraddha)*) 
 make His justice their own, when they clothe themselves 
 in His justice^); they will then be, as it were, like people 
 who are arrayed in clean white robes, will be as spotless 
 as Jesus Himself. 
 
 But why did Jesus' holy walk of obedience lie through 
 numberless privations, sufferings and death? Might He 
 not have proved Himself the Just One, the Substitute of 
 man beloved to God, also on a different path? Certainly 
 He would have been the Just One under all circumstances; 
 but for the completion of His wonderful work His walking 
 on that path was absolutely necessary; for He was not only 
 the true substitute for paying man’s debt, but also for 
 bearing man's sin and punishment both in His soul and 
 body. For man had not only left undone what he ought 
 to have done, but had also gravely sinned against his 
 God, the Supreme and Holy King (p. 66). The Son of 
 man, Jesus, was, therefore, in another and further sense 
 the Highpriest and the Sacrificial Victim^^ First let us 
 ask, what Highpriest He was. A Highpriest holy, guilt¬ 
 less, undefiled, separate from sinners^l; the perfect, true 
 Highpriest. And what victim was He? A lamb without 
 blemish and without spot®.), the true Victim, the Universal 
 man who did no sin whatever®), the perfectly Just One^). 
 He, the Obedient, (as you have heard already) had no sin; 
 but God, the Most Holy Judge, in the face of the universe 
 
 VEom. 3, 28; 5, 1; 10, 4; Phil. 3, 9; etc. 2} ei, 10; 
 Eom. 13, 14; Gal. 3, 27; Matt. 22, 11. 12; Eev. 7, 14; 16, 15. 
 3) Hebr. 2, 17; 9, 14Beq.; r. 26 seq. 1 , 210 . 21 . ®)i.Pet. 
 
 1, 18. 19. ®) John. 8, 46; 14,30; Matt. 27, 4. 24; i. Pet. 2, 22. 23. 
 7) i. Pet. 3, 18. 
 
 11 * 
 
124 — 
 
 to declare and evince His righteousness when remitting 
 (kshanaa) sins^\ from unfathomable love for sinful man¬ 
 kind, not sparing his own Son^l, put'the sin of all men 
 and its curse upon Him^l, as He wished Himself, being of 
 one mind with His Father and loving mankind as much as 
 His Father. Christ, the Son of man, as the true Substitute 
 of man also in this regard, had to bear man’s sin and the 
 punishment connected with it, in order that on the true day 
 of Atonements hy the true Great Sin-ofering (p. 61) man’s 
 sin might be covered and remitted^^, that man might be 
 reckoned sinless®!, and be freed from curse and chastise¬ 
 ment®!. And laden with His heavy burden, the sin and 
 
 ’! Kom. 3, 25. 26. “To remit or forgive (sins)”, “the remissiott 
 or forgiveness (of sins, aphesis hamartion)” is best given by 
 “kshamisu”, “kshama’'. In Samskrt “ksham” to remit, forgive, 
 requires the object in the Accus., the person in the Gen.(or Dat.), for 
 instance: asyaparadhan kshamethas tvam, i. e. forgive the offences 
 (aparadha) of him! agamsi na kshamante hi | pradhananawi 
 naradhipaA, i. e. Princes do not forgive the crimes (agas) of the 
 ministers. Papaparihara, avoiding or abandoning of sin; papapa- 
 nutti, papapanodana, papanodana, removing of sin; papanivarana, 
 keeping off or preventing of sin; papanivartana, papanivrtti, 
 cessation of or abstaining from sin; papapanayana, removing of 
 sin, papamokshana, papavimocana, liberation from sin, do not so 
 well express the meaning of ^aphesis hamartion". (athetaesis 
 hamartias, Hebr. 9, 27=papapanutti). They are however useful 
 in the right place (cf. nird, to pardon). Also papahara, remover 
 of sins; bhayapaha, bhayaharaka, remover of fear, etc. are certainly 
 recommendable words. ^! Rom. 8, 32. ^! John. 1, 29; ii. Cor. 
 
 5,21; Gal. 3, 13. ^! Matt. 26, 28. ®! Rom. 5, 8. 9; ii. Cor. 5,19. 
 
 ®! Rom. 3, 24; i. Cor. 1, 30; Gal. 3,13; i. Thes. 1, 10. 
 
curse of the world, the Wonderful One, on their account, 
 suffered in manifold ways, and then, on their account, in 
 the 33rd year of His earthly life, died on the cross-tree, 
 as it were, on the sacrificial post. He, according to His 
 own sinless nature, was not subject to death, for death is 
 the wages of siri^^; but by His own wilF^ He gave Him¬ 
 self unto death for man^^, swallowed, as it were, by His 
 death man’s death'^^, or became, as it were, by His death 
 the poison that killed death, the death of death (mrtyu- 
 mrtyu), the pestilence that killed (the horror of) graves^^ 
 that He might deliver every man that believed, from fear 
 of death®^ and procure for him eternal life'^^, bliss (sreyas; 
 blessed=8reyasvi)®), and glory®!. He as the universal 
 Highpriest sacrificed Himself as the universal Victim to 
 make atonement forall men’s sins^®!, continually praying that 
 God would thus forgive the transgressors and receive them 
 into His communion^*!. He by His sacrifice put away the 
 
 J! Rom. 6 , 23. John. 10, 18; i. Pet. 2, 24. Gal. 1, 4; 
 Tit. 2, 14. i. Cor. 15, 55. Hos. 13, 14. 6 ) Hehr. 2, 15. 
 
 7) Rom. 6 , 23; etc. 8 ) 4 ^ 7 . 3 . Hebr. 5, 9. Col. 1, 27. 
 
 The Greek: “hilaakomai”, to propitiate, is to express the Hebrew: 
 “kaphar”, to cover. Hebr. 2 , 17; Rom. 3, 25; i. John. 2, 2 ; 4, 
 10 . “^’anti”, an expiatory rite to avert evil, has been made use 
 of in the Canarese N. T. for expressing “to propitiate” (as santi 
 madu, santikaravada bali, santikarana). The word “santi” we 
 would reserve for “peace’’ (“samadhana” being not always the proper 
 word for this), and take “prasamana” (of the same root), which is 
 often found in composition with papa, sin; papa-prasamana, the 
 appeasing or expiating of sin; prasamanasana, mercy-seat; (the 
 agent “prasamanaka”; the verb “prasamisu”). Mark. 1, 35; 
 Matt. 14, 23; 19, 13; 26, 36; Luke. 22, 32; John. 17. 
 
126 
 
 sin which separated man from God^^. When man was an 
 enemy of God, Christ by His death reconciled him to 
 God‘‘*h Such was the second branch of His wonderful 
 work. 
 
 By His Great Sacrifice which included both the true 
 Burnt-ofi’ering and the true Sin-offering, he became the 
 Redeemer (niskrayana) from the law, the Atoner (prasa- 
 manaka) for sin, the Saviour (rakshaka) from all misery. 
 
 After Jesus, the universal Highpriest, had finished His 
 Sacrifice on earth at which he at last shed his own blood^h, 
 and had been three days in the lower parts of the earth^^. 
 He rose again from the region of death, went on high with a 
 glorious body (p. 93) to the Holiest in Heaven, and there, 
 at the right hand of God, His Father maTces intercession for 
 man^K For He is even now still the Highpriest of the 
 world. He is now performing in the Holiest of Heaven 
 what in ancient times the highpriest of the Israelites did 
 at the sin-offering, when he went into the Holiest of Je¬ 
 hovah with blood of the sacrificial victim and sprinkled it 
 on the Mercy-seat (pp. 61. 62). Jesus has gone there 
 with His own blood; His now glorified body there still 
 bears unmistakable signs of its having been wounded and 
 nailed to the cross®^, signs which show that it is the body 
 
 Heb. 9,26. Rom. 5,10. The Greek: “katalasso”, “apo 
 katalasBo” (ii. Cor. 5, 18. 19. 20; i. Cor. 7, 11; Eph. 2, 16; Col. 1, 
 20 . 22), to recoacile, atone, can be nicely expressed by the verb 
 “sandhanisu” “to put in union, reconcile; “sandhita’’, reconciliated; 
 “sandheya” to be reconciled; “sandhana’, “sandhana-karya”, 
 reconciliation. Matt. 26, 28. Pet. 3, 19; 4,6; Matt. 12, 40. 
 S^Hebr. 8, 24. 25; Rom. 8, 34. 6) 2 , 19 —21; 20,20.27; 
 
 Luke. 24, 39. 40; Rev. 5, 6. 
 
127 
 
 of the Iamb of God which was slain for the peace of man¬ 
 kind. It is the same body which was sacrificed here on 
 earth; being received into heaven, it continually bears 
 witness that the Great Sacrifice for the salvation of man 
 has been performed indeed*^. There in heaven before 
 God’s throne, Jesus with His blood appears for inan^^, is 
 man’s Advocate^^, and ever makes intercession for him^h 
 By His blood a believer may boldly enter into the Holi- 
 est^^; through Him he has access to the Father in heaven®^; 
 in Him, the beloved Son of God, who for ever shows the 
 signs of His substituting perfect obedience and substituting 
 death in His body, the believer is ever accepted to God'^^, 
 is a twice-born®^, and God’s son®^ for ever. This inter¬ 
 cession in the holiest of heaven for those who believe in 
 Him, and bringing them near to the throne and heart of 
 the Father is the third branch of the wonderful sacrificial 
 work of the Wonderful Jesus^®h In His name a believer 
 enters the world where He is (sdlokya)'^^ dwells near Him 
 (sdmfpya^^^, and is like Him (sarupya)^®h 
 
 I have still to refer to the fact, that at the ancient sacri- 
 
 1) John. 16, 10. 2 )i 3 ^ Ig. 24 — 26; 11. 12. 
 
 i. John. 2, 1. For “advocate” “adhivaktr” might be proposed 
 (which occurs in the Veda). It is explained ad Vajas. Sam. xxv., 
 5, by: “Tenokte mama sarvadhikyam bhavati” i. e. in what is 
 uttered by him the state of my being all-overcoming is produced.— 
 “adhivaka”, intercession; “paravdka”, contradiction (Hebr. 12, 3). 
 4) Korn. 8,34; Hebr. 7, 25. Hebr. 10, 19. Eph. 2,18. Eph. 1,6. 
 
 John. 3, 3 seq. John. 1, 12; Rom. 8, 15; Gal. 4, 6. Besides 
 the Highpriest, Jesus is also the Great Teacher, the Great Prophet, 
 the Great King and the Great Judge. John. 12, 26. ^2) 
 
 14, 2.3. l®)i.John. 3, 2. (Cf. Tait .Br. iii , 9, 20, 2; 10, 11, 5 seq.) 
 
128 
 
 fices which were prototypes of the Great End-sacrifice, the 
 rest of the offerings were eaten also by those in whose 
 favor the sacrifice was performed (pp. 47. 50. 64). Now, 
 after Jesus’ Great-Sacrifice, Jesus Himself was quickened 
 by the Spirit^, so that He Himself, so to say, is also the 
 remainder of the Sacrifice (yajnasesha); the Sacrifice itself 
 went up to heaven. All who have made Jesus and His 
 sacrifice their own by faith, eat and drink Him spiritually 
 (especially at the Lord’s Supper)^^ to feed their new life, 
 He being the head and they being the members of His 
 body^J. 
 
 Thus, dear Yajamanas, the Great Sacrifice, the End- 
 sacrifice, to which also your forefathers pointed by their 
 sacrifices, was made 1872 years ago; and Jesus is the 
 Fulfiller of Sacrifice and of all good desires expressed by 
 it. He paid God the debt of all Aryas and Non-Aryas 
 of the whole world, and He suffered their punishment 
 which is death and hell. By faith in Him all Aryas and 
 Non-Aryas become free from debt and punishment. For 
 those who believe in Him the fearful scorpion, death, has 
 no sting; it is a defeated enemy^b Jesus as All-victor 
 bruised also the head of the old Serpent, the Devil, who 
 was a murderer of souls from the beginning and had the 
 power of death^l; so that he can do no harm to true believ- 
 
 i. Pet. 3, 18; of. Hobr. 7, 16. Matt. 26, 26 seq.; John. 4, 
 13 seq.; 6, 35. 51 seq.; i.Cor. 11, 23 seq ; Hebr. 13, 10, Eph. 
 1 , 22; 4, 15.16; Gol.l, 18; 2, 19; i. Cor. 10, 16. 17. Cor. 15, 
 
 26. 55. G Gen. 3, 1 seq.; John. 8, 44; 16, 11; Rom. 16, 20; Hebr. 2, 
 14; Rev. 12, 9. It seems more than probable that the simile of 
 “serpent” for “foe”, which was so common with the ancient Aryas 
 in India, did not,, at the first instance, arise from their having 
 
129 
 
 ers. Jesus and His Sacrifice are the ixMO, path svadi bridge 
 that lead to heaven’s blessed immortality^.^; He and His 
 sacrifice are the door of heaven^h By Him and His sa¬ 
 crifice all believers pass safely over the roaring sin-sea of 
 this world as in a good ship^K and arrive in the harbour 
 of the city of eternal light^^ and rest'’^, where all doers 
 of good®^ shall live in blessed company’^h Death with 
 its thousand and ten thousand ropes (p- 82j cannot fetter 
 them; with a glorious body (p. 126)®.>, like that of the 
 Great Jesus, they rise to the regions of immortality. 
 
 For those who believe in Jesus there is peace (ianti)®), 
 peace for ever and ever!^®^ But there is no peace, saith 
 Jehovah, unto the wncked^^^; the unrighteous do not know 
 the way of peace^^h 
 
 Finally, dear Yajamanas, I, as an ambassador of the 
 
 gazed at dark clouds, although those were considered by them to 
 be huge serpent-foes. Here follows one of those passages in which 
 that simile occurs (R. V. i.^ 32, 4): 
 
 Tad indrahan prathamajam ahindm 
 
 An mayinam aminaA prota maya/i j i. e. When thou, 0 
 
 Indra, didst slay the firstborn of the serpents (the arch-serpent), 
 then thou didst destroy even the delusions of the deluders (the evil 
 spirits). 
 
 John. 14, 5. 6; Hebr. 10 , 20. 2) jq, 9 . 3) pg 9 . 
 
 46, 1 seq.; Luke. 21, 25; Matt. 8 , 23Beq.; i. Tim. 1 , 19. ^)Col. 1, 
 12 ; James. 1,17; Rev. 21, 23 — 25. 5.) Hebr. 4, 9 —11. 6 ) i. John. 3, 
 
 2 — 7 ; ii. Tim. 2,19; i. Pet. 1,15. Hebr. 12, 22 —24* ®)i. Cor.l5, 
 35 seq. /Santi is objective, the state of peace (p. 125); “Samddhana”, 
 “Samadhi’’ is subjective, restraining the senses for quiet contempla¬ 
 tion, agreement (cf. Sandhana). John. 14, 27; Rom. 5, 1; Philp. 
 4,7; Col. 3, 15; Luke. 2 , 14. ^^Hsai. 48, 22 . ^^)Rom. 3, 17. 
 
130 — 
 
 Wonderful Jesus, having proclaimed Him to you as He is, 
 namely as Fullfiler of Sacrifice Fuljiller of All, 
 
 I pray you, in Jesus Christ’s stead,beyei’econciled to God! 
 Become worthy of the name “Yajamana’’ by making Jesus’ 
 End-sacrifice your own one by means of Faith! And gain 
 eternal Peace, the daughter of such faith! There is no other 
 name under heaven, but Jesus Christ, given among men, 
 whereby we must be saved. Believe in Him, and you are 
 ransomed (nishkrita) from all curse, redeemed (rakshita) 
 from perdition and reconciled (sandhita) unto God. 
 
 Your ancestors, honored Yajamanas, knew wmll that 
 there were two kinds of hearers: the one, seeing, see not, 
 and, hearing, they hear not^); the others, hearing the Word 
 of God, keep it in an honest and true heart, and bring forth 
 fruit with patience^h They used to say: 
 
 And that one, seeing, does not see the word, 
 
 And another, hearing, does not hear it; 
 
 And to this one it reveals its form, 
 
 As a wife, a loving (and) well-dressed, (does) to (her) husband. 
 
 With barren (self-) delusion walks the man 
 
 Who hears the word without (its hearing) fruits (or even) flowers; 
 
 All that he hears, he hears in vain: 
 
 For he knows not the path of virtue^h 
 
 ii. Cor. 5, 20. ^jjjatt. 13, 13. 14. 3) 15 . 28. 
 
 E. T. X.. 71, 4, 5. 6: Uta tva^ pasyan na dadarsa vacam 
 Uta tva^ srnvan na ernoty enam j 
 Uto tvasmai tanvam vi sasre 
 Jayeva patya usati suvasaA!! 
 
 Adhenva carati mayayaisha 
 
 Vacam srusruvan aphalam apushpam | 
 
 Yad im srnoty alakam srnoti 
 Na hi praveda sukrtasya pantham | 
 
i 
 
 — 131 — 
 
 Hear the word of the Fulfiller of Sacrifice, believe, and, 
 in thankfulness, bring forth god-pleasing fruit to the praise 
 of the glory of God’s grace He has shown to you in Jesus 
 Christ! By these fruits of thankfulness you yourselves be¬ 
 come, as it were, sacrificers again; for such fruits are called 
 sacrifices of praise (stotrayajnaj, of good deeds (satkriyd- 
 yajna), of alms (danayajiia), and of renouncing the lusts 
 of the body (dehecchaparityagayajna)’b God, the Author 
 of peace, be with you! 
 
 Hebr.lS, 15.16; Philp.4,18; Rom. 12,1; 6,13; i. Pet. 2, 5. 
 
 
ADDENDA AND CORRIGENDA. 
 
 The original intention has been to publish the thoughts 
 embodied in this tract for the benefit of the Canarese speak¬ 
 ing population; their appearing in an English garb has 
 been occasioned merely by the wish that they may be 
 made use of also for the benefit of the people of other 
 Dravidian tongues. This will account for many repeti¬ 
 tions and linguistic deficiencies. 
 
 Page 5, note 1, not; namo sarva — , but: namaA sarva — . P. 
 10, line 12 (counted from the top of the page), not: p. 2, but: p. 7. 
 P. 22, line 4, not: yajus, but: yajus’; vakovakyam is “dialog”. 
 Also the grhya sutras depend, at least to some extent, upon the 
 Vedas, in which also the words “grhya-medha”, “grhya-agni” (paka- 
 yajna), now and then, occur; but the sacrificial rites concerning 
 the family, for instance, marriage, the conception of a child, its 
 birth, its naming, its feeding, prescribed by the grhya siitras, are 
 nevertheless to some extent based upon smrti, i. e. oral tradition 
 that has not been embodied in the Vedas. Smrti, in this instance, 
 does not denote the so-called law-books of Manu, etc.; for these are 
 more modern. P. 25, line 3, not: the law-books, but: family- 
 tradition. P. 32, No. 3: New moon, with Orientals, is the first 
 re-appearing of the moon or the day on which it first re-appears. 
 P. 37, line 1, not: diksha, but: diksha. P. 52, note 2, add: John. 3, 
 21; 8, 47; 10, 16. 17. P. 58, line 10, ad “knife’’ Gen. 22, 1 seq. 
 P. 65: Exod. 23, 18; 34, 25; Levi. 2, 11 it is forbidden to hum 
 either leven or honey in any offering of Jehovah made by fire, as 
 leaven and honey, though good in themselves, bear the sign of non¬ 
 durableness of which no trace whatever ought to be observed in 
 man’s dedicating himself to Jehovah as represented by the burnt- 
 
133 — 
 
 ofiFerings. When, however, Jehovah wanted to be the host of his 
 people, at the payment-sacrifices, he ordered offerings of leavened 
 bread as being more palatable to his guests, Levi. 7, 13; at the 
 same time leaven and honey were also ordered as oblations at the 
 firstfruits-offerings, Levi. 2, 12; in this case to show that our 
 good works, our spiritual fruits, should as it were be savory in 
 taste. P. 67, line 13, read: infinite grace in this world. P. 71, line 
 21 , read: has generated. P. 72, line 8, read: 66, No. a; line 12: 
 nishkriti. P. 75, line 11, not: with, but: to. P. 77, line 10, 
 read: the substitution. P. 79, line 9, read: have committed; line 
 11, not: we did, but: we have done. P. 81, notel, read: attv iti. 
 P. 82, note 2: maya, in the old language, means “power”, “wonderful 
 strength” (root: ma, to measure, form); at a later period, however, its 
 meaning became “magic” (p. 76, note 11; cf. p. 95, note 3). P. 88, line 
 13, fire--, (the comma having been left out). P. 89, note 2, not: 
 su., but: su (no stop). P. 91, line 14, not: we did, but: we have 
 done. P.94, note 1. Cf. Mhb. ySantiparva, u. 9456 8eq.; asraddha 
 paramam papam sraddha papapramocani | jahati papam sraddhavan 
 sarpo jirnam iva tvacam || iraddham kuru mahaprajna tata/i pra- 
 psyasi yat param j i. e. Unbelief is the greatest sin, faith relieves 
 from sin; a believer puts off (his) sin as a serpent (puts off its) 
 worn out skin. Believe, 0 most prudent one, and thou shalt 
 obtain what is highest. P. 95, line 13, not: but: P. 98, 
 
 notes 1 and 3: “There is an obvious similarity of sound bet¬ 
 ween Krshna and Christ; Herod’s massacre of the innocents 
 may be compared with the massacre of the children of Mathura 
 by Kamsa; the flight into Egypt, with the flight to Gokul; as 
 Christ had a forerunner of supernatural birth in the person of 
 St. John Baptist, so had Krshna in Balarama; and as the infant 
 Saviour was cradled in a manger and first worshipped by shepherds, 
 though descended from the royal house of Judah, so Krshna, 
 
134 — 
 
 though a uear kinsman of the reigning prince, was brought up 
 among cattle and first manifested his divinity to herdsmen.” 
 (Indian Antiquary, 1872, May, p. 137). P. 124, note 1: hamartion. 
 P. 128, note 5: Regarding the Serpent of the abyss the Aryas 
 prayed: ma nohir budhnyo rishe dhat, i. e. let not the serpent 
 of the deep do us any harm! (R. V. v., 41, 16; vii., 34, 17). 
 Cf. also the Arbuda or serpent-demon with which Indra is 
 said to have fought again and again; see p. 17 prathamajahi. 
 
 
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