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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The first offering which Pra^apati made, he made with ' Svaha ! ' Now that (offering) indeed is virtually the same as this one ; and hence he (the sacrificer) also makes it with * Svaha ! ' At this (offering) he grants a boon (to the priests) ^ ; but melt. Having then wiped the dipping-spoon (sruva) and offering- spoon (^uhii) with sacrificial grass in the manner described at I, 3, I, 6 seq., and taken the butter-pot off the fire, and strained the butter with the two stalks of darbha serving as strainers, he fills the ^uhu with the sruva. He now takes one stick, steps over to the north side of the Ahavaniya fire, strews grass around it, and puts the stick on the fire. He then sits down with bent right knee, and, while the sacrificer takes hold of him from behind, he pours the spoonful of butter into the fire with ' Svaha 1' the sacrificer pronouncing the dedicatory formula (tyaga), ' This to Agni!' ^ After the full-offering the sacrificer breaks the silence, imposed on him, by the words, 'I give a boon,' Katy. IV, lo, 6; presents, 304 ^ATAPATHA-BRAIIMAiVA. a boon (may mean) everything, so that he thereby appeases him (Agni) with everything. 5. Here now they say, 'When he has made this offering, he need not attend to the subsequent obla- tions; for by this offering he obtains that wish for which he takes out the subsequent oblations.' 6. He takes out (material for an oblation)^ to Agni Pavamana (the Blowing)^. Now the blow- ing one is the breath, so that he thereby puts breath into him (the sacrificer). And this he puts into him by means of this (offering) ; for breath means food, and this offering also is food. according to the commentary, being then made to the Adhvaryu and the Brahman. This ceremony is succeeded by the silent per- formance of the Agnihotra. ' The purz/dhuti, which marks the close of the Agnyadheya prcfper, is followed by the Agnihotra, performed with the texts pro- nounced in a low voice. Not less than twelve days after the Agnya- dheya (if at all) — the three fires being kept up during the interval — the young householder has to get performed for him (on the model of the new and full-moon offering, mutatis mutandis, there being neither the uddharawa, or taking out of fire from the Garhapatya, nor the choosing of a Brahman, &c.) the three ish/is mentioned above. At the first ish/i, the special havis (sacrificial dish) con- sists of a rice-cake on eight potsherds for Agni Pavamana; — at the second of two such cakes for Agni Pavaka and Agni SuX'i respectively; — at the third of a potful of boiled rice for Aditi.
2d above. At the first ish/i, the special havis (sacrificial dish) con- sists of a rice-cake on eight potsherds for Agni Pavamana; — at the second of two such cakes for Agni Pavaka and Agni SuX'i respectively; — at the third of a potful of boiled rice for Aditi. The three havis of the first two ish/is being (according to Taitt. Br. I, I, 6, 3) considered as representing the three bodies (tanu) of i\.gni ; these offerings are called tanuhavir-ish/is. They are, however, also called Pavamanesh/is. At these the name of the recipient (Agni Pavamana, &c.) has to be pronounced in a low voice in the formulas used at the chief offering. The Taitt. Br. mentions, be- sides, the usual Indragni cake (of the new-moon sacrifice) which is to be offered before the oflering to Aditi. "^ Sayawa, on Taitt. Br. I, i, 5, 10, takes pavamana as 'pure' or 'purified by himself (svayaw jriddha); pavaka as 'purifying (others);' and s\xk'\ as 'shining.' II KANDA, 2 ADHYAYA, I BRAHMAiVA, 12, 305 7. He then makes offering toAgni Pavaka (the Purifying). Now the purifying one means food, so that he thereby puts food into him (Agni, or the sacrificer). And this he puts into him by means of this (offering), for this offering is indeed food. 8. He then makes offering to Agni Suk'i (the Bright). Now brightness means vigour, so that he thereby puts vigour into him. And this he puts into him by means of this (offering) ; for when he offers up that oblation in him (Agni), then that vigour, that brightness of his blazes up. 9. For this reason they say, ' When he has made that (full) offering, he need not attend to any further oblations ; for by this offering he obtains that wish for which he takes out the subsequent oblations.' But let him nevertheless take out the subsequent oblations ; for what invisible (blessing, or meaning) there was in that (full-offering) that now becomes thus (visible). 10. Now the reason why he makes offering to Agni Pavamana, is that the blowing one is the breath. When (the child) is born, then there is breath. And as long as it is not born, it breathes in accord with the mother's breath ; but when it is born, then he thereby puts breath into it. 1 1 . And the reason why he makes offering to Agni Pavaka, is that the purifying one means food: hence he thereby puts food into (the child) when it is born. 12. And the reason why he makes offering to Agni Su^'i, is that brightness means vigour.
3into it. 1 1 . And the reason why he makes offering to Agni Pavaka, is that the purifying one means food: hence he thereby puts food into (the child) when it is born. 12. And the reason why he makes offering to Agni Su^'i, is that brightness means vigour. Now when it (the child) grows by means of food, then there is vigour; and hence, when he has made it grow by means of food, he thereby puts into it that vigour, that brightness. This is why (he offers) to Agni Su^'u [12] X 306 .SATAPATHA-BRAHMAiVA. 13. That other (practice) then is altogether erro- neous ^ For when Agni passed over from the gods to men, he bethought him, 'I must not pass over to men with my whole body !' 14. He then laid down in these (three) worlds those three bodies of his. That 'blowing (pava- mana)' form of his he laid down on this earth, that 'purifying (pavaka)' one in the ether, and that 'bright (i"u/C'i)' one in the sky. Now the 7?/shis then existing became aware of this : 'Agni has not come to us with his whole body,' they said. They then prepared those oblations for him. 15. Now when he makes offering to Agni Pava- mana, he thereby obtains that form of his (Agni's) which he laid down on this earth ; and when he makes offering to Agni Pavaka, he thereby obtains that form of his which he laid down in the ether ; and when he makes offering to Agni 6'u/('i,he thereby obtains that form of his which he laid down in the sky: and thus he lays down the entire Agni unmutilated. For this reason also he should take out the oblations subsequent (to the full-offering). 16. The first oblation has a barhis (altar-covering of sacrificial grass) to itself; the two following ones have one barhis in common. Now the first oblation represents this world, the second one that ether, and the third one the sky. But this earth is compact ; and the ether and yonder sky are, as it were, trem- bling : and in order that these two may counter- balance that (earth), the (last) two (oblations) have one barhis in common. ^ Viz. the practice of performing the full-offering only, see par. 5. The Ka«va text reads : Tad va ctat samanam eva sad viparyastara iva. II KANDA, 2 ADHYAYA, I BRAHMAJVA, 20. 307 17. All these sacrificial cakes (for Agni) are on eight potsherds ; for of eight syllables consists the (pada of the) gayatri, and the g^yatri is Agni's metre ^: with its own metre he accordingly establishes that fire.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The first offering which Pra^apati made, he made with ' Svaha ! ' Now that (offering) indeed is virtually the same as this one ; and hence he (the sacrificer) also makes it with * Svaha ! ' At this (offering) he grants a boon (to the priests) ^ ; but melt. Having then wiped the dipping-spoon (sruva) and offering- spoon (^uhii) with sacrificial grass in the manner described at I, 3, I, 6 seq., and taken the butter-pot off the fire, and strained the butter with the two stalks of darbha serving as strainers, he fills the ^uhu with the sruva. He now takes one stick, steps over to the north side of the Ahavaniya fire, strews grass around it, and puts the stick on the fire. He then sits down with bent right knee, and, while the sacrificer takes hold of him from behind, he pours the spoonful of butter into the fire with ' Svaha 1' the sacrificer pronouncing the dedicatory formula (tyaga), ' This to Agni!' ^ After the full-offering the sacrificer breaks the silence, imposed on him, by the words, 'I give a boon,' Katy. IV, lo, 6; presents, 304 ^ATAPATHA-BRAIIMAiVA. a boon (may mean) everything, so that he thereby appeases him (Agni) with everything. 5. Here now they say, 'When he has made this offering, he need not attend to the subsequent obla- tions; for by this offering he obtains that wish for which he takes out the subsequent oblations.' 6. He takes out (material for an oblation)^ to Agni Pavamana (the Blowing)^. Now the blow- ing one is the breath, so that he thereby puts breath into him (the sacrificer). And this he puts into him by means of this (offering) ; for breath means food, and this offering also is food. according to the commentary, being then made to the Adhvaryu and the Brahman. This ceremony is succeeded by the silent per- formance of the Agnihotra. ' The purz/dhuti, which marks the close of the Agnyadheya prcfper, is followed by the Agnihotra, performed with the texts pro- nounced in a low voice. Not less than twelve days after the Agnya- dheya (if at all) — the three fires being kept up during the interval — the young householder has to get performed for him (on the model of the new and full-moon offering, mutatis mutandis, there being neither the uddharawa, or taking out of fire from the Garhapatya, nor the choosing of a Brahman, &c.) the three ish/is mentioned above. At the first ish/i, the special havis (sacrificial dish) con- sists of a rice-cake on eight potsherds for Agni Pavamana; — at the second of two such cakes for Agni Pavaka and Agni SuX'i respectively; — at the third of a potful of boiled rice for Aditi.
2d above. At the first ish/i, the special havis (sacrificial dish) con- sists of a rice-cake on eight potsherds for Agni Pavamana; — at the second of two such cakes for Agni Pavaka and Agni SuX'i respectively; — at the third of a potful of boiled rice for Aditi. The three havis of the first two ish/is being (according to Taitt. Br. I, I, 6, 3) considered as representing the three bodies (tanu) of i\.gni ; these offerings are called tanuhavir-ish/is. They are, however, also called Pavamanesh/is. At these the name of the recipient (Agni Pavamana, &c.) has to be pronounced in a low voice in the formulas used at the chief offering. The Taitt. Br. mentions, be- sides, the usual Indragni cake (of the new-moon sacrifice) which is to be offered before the oflering to Aditi. "^ Sayawa, on Taitt. Br. I, i, 5, 10, takes pavamana as 'pure' or 'purified by himself (svayaw jriddha); pavaka as 'purifying (others);' and s\xk'\ as 'shining.' II KANDA, 2 ADHYAYA, I BRAHMAiVA, 12, 305 7. He then makes offering toAgni Pavaka (the Purifying). Now the purifying one means food, so that he thereby puts food into him (Agni, or the sacrificer). And this he puts into him by means of this (offering), for this offering is indeed food. 8. He then makes offering to Agni Suk'i (the Bright). Now brightness means vigour, so that he thereby puts vigour into him. And this he puts into him by means of this (offering) ; for when he offers up that oblation in him (Agni), then that vigour, that brightness of his blazes up. 9. For this reason they say, ' When he has made that (full) offering, he need not attend to any further oblations ; for by this offering he obtains that wish for which he takes out the subsequent oblations.' But let him nevertheless take out the subsequent oblations ; for what invisible (blessing, or meaning) there was in that (full-offering) that now becomes thus (visible). 10. Now the reason why he makes offering to Agni Pavamana, is that the blowing one is the breath. When (the child) is born, then there is breath. And as long as it is not born, it breathes in accord with the mother's breath ; but when it is born, then he thereby puts breath into it. 1 1 . And the reason why he makes offering to Agni Pavaka, is that the purifying one means food: hence he thereby puts food into (the child) when it is born. 12. And the reason why he makes offering to Agni Su^'i, is that brightness means vigour.
3into it. 1 1 . And the reason why he makes offering to Agni Pavaka, is that the purifying one means food: hence he thereby puts food into (the child) when it is born. 12. And the reason why he makes offering to Agni Su^'i, is that brightness means vigour. Now when it (the child) grows by means of food, then there is vigour; and hence, when he has made it grow by means of food, he thereby puts into it that vigour, that brightness. This is why (he offers) to Agni Su^'u [12] X 306 .SATAPATHA-BRAHMAiVA. 13. That other (practice) then is altogether erro- neous ^ For when Agni passed over from the gods to men, he bethought him, 'I must not pass over to men with my whole body !' 14. He then laid down in these (three) worlds those three bodies of his. That 'blowing (pava- mana)' form of his he laid down on this earth, that 'purifying (pavaka)' one in the ether, and that 'bright (i"u/C'i)' one in the sky. Now the 7?/shis then existing became aware of this : 'Agni has not come to us with his whole body,' they said. They then prepared those oblations for him. 15. Now when he makes offering to Agni Pava- mana, he thereby obtains that form of his (Agni's) which he laid down on this earth ; and when he makes offering to Agni Pavaka, he thereby obtains that form of his which he laid down in the ether ; and when he makes offering to Agni 6'u/('i,he thereby obtains that form of his which he laid down in the sky: and thus he lays down the entire Agni unmutilated. For this reason also he should take out the oblations subsequent (to the full-offering). 16. The first oblation has a barhis (altar-covering of sacrificial grass) to itself; the two following ones have one barhis in common. Now the first oblation represents this world, the second one that ether, and the third one the sky. But this earth is compact ; and the ether and yonder sky are, as it were, trem- bling : and in order that these two may counter- balance that (earth), the (last) two (oblations) have one barhis in common. ^ Viz. the practice of performing the full-offering only, see par. 5. The Ka«va text reads : Tad va ctat samanam eva sad viparyastara iva. II KANDA, 2 ADHYAYA, I BRAHMAJVA, 20. 307 17. All these sacrificial cakes (for Agni) are on eight potsherds ; for of eight syllables consists the (pada of the) gayatri, and the g^yatri is Agni's metre ^: with its own metre he accordingly establishes that fire.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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