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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1also say, Tn the evening he offers Surya in Agni, and in the morning he offers Agni in Surya 2.' Such, indeed, is the case with those who offer after sunrise ; for when the sun sets then Agni is the light, and when the sun rises then Surya is the light. Here no offence is committed on his (the sacrificer's) part ; but an offence is indeed committed where offering is not made distinctly to that deity (viz. Agni or Starya resp.), which is the deity of the Agnihotra. ^ I have made Givala's speech extend to the end of par. 35, as is done, no doubt correctly, in the Kawva text. ^ The Ka«va has, — Now they say, 'In the evening they offer Agni in Surya, and in the morning they offer Surya in Agni.' But see the formulas (par. 30), where 'light' is to be taken as Surya and Agni respectively. II KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 39. 337 He says\ ' Agni is the light, the hght is Agni, Svaha!' and not, 'To Agni Svaha!' and in the morning, 'Silrya is the Hght, the Hght is Surya, Svaha!' and not, 'To Stirya Svaha !' 37. He may also offer (in the evening) with this text (Va^. S. HI, lo), 'Along with the divine Savi- tri — ,' whereby it (the sacrifice) becomes possessed of Savitre for his impulsion; ' — along with the Night, wedded to Indra — ,' whereby he effects a union with the night, and makes it (the sacrifice) possessed of Indra, for Indra is the deity of the sacrifice; ' — may Agni graciously accept! Svaha!' whereby he offers to Agni in a direct manner. 2)^. And in the morning with, 'Along with the divine Savitr2 — ,' whereby it becomes possessed of Savitr2 for his impulsion ; ' — along with the Dawn, wedded to Indra,' or ' along with the Day . . . . — ,' whereby he effects a union either with the day or the dawn '^, and makes it (the sacrifice) possessed of Indra ; for Indra is the deity of sa- crifice; ' — may Starya graciously accept! Svaha!' whereby he offers to Siirya directly : hence he may offer in this way. 39. They then spake, * Who shall offer this unto us ?' — ' The priest (brahma;^a) !' — ' Priest, offer this unto us!' — 'What is to be my share then?' — 'The residue of the Agnihotra!' Now what he leaves in ^ Here the Kawva text begins a new paragraph. The author's object seems to be to show that those who offer the Agnihotra after sunrise, commit a mistake in not offering to Sfirya unmis- takably ; for while before sunrise, Sfirya is still reposing in Agni, and the oblation, in being poured into the fire, is consequently made to Siirya directly, those offering after sunrise should rather use the formula ' To Surya
2not offering to Sfirya unmis- takably ; for while before sunrise, Sfirya is still reposing in Agni, and the oblation, in being poured into the fire, is consequently made to Siirya directly, those offering after sunrise should rather use the formula ' To Surya Svaha!' Cf. paragraph 9. ^ Instead of ' ahnaw voshasa/^ va,' I adopt ' ahna voshasa va/ from the Kawva reading ' ushasa vahna va.' [12] Z 338 DATAPATH A-BRAHMAJVA. the ladle, that is the residue of the Agnihotra; and what remains in the pot, is as (the rice for oblations which) one takes out from the enclosed part (of the cart) K And if any one is to drink it, at least none but a Brahman must drink it-: for it is put on the fire (and thereby consecrated), and hence none but a Brahman must drink it. Second BRAHMAiVA. 1. Verily, in him that exists ^ these deities reside, to wit, Indra, king Yama, Nart'a the Naishadha* (king), Anai-nat Sangamana, and Asat Pi?;2sava. 2. Now Indra, in truth, is the same as the Aha- vaniya ; and king Yama is the same as the Garha- patya; and Na^a Naishadha is the same as the Anvaharyapa/^ana (Dakshi/^a fire) ; and because day by day they take that (fire) to the south, there- fore indeed they say that day by day Na^a Nai- shadha carries king Yama^ (further) south. 3. And again what fire there is in the hall (sabha), that is the same as Anainat Sangamana: Ana^vat (not eating) it is for the reason that people ^ Yatha pari«aho nirvaped evam tat. The Kawva text has : Yatha (yaya MS.) kosh//^a paii«aho va nirmimitaiva;/z tat. 2 Or, 'anybody may drink it, but none but a Brahman may drink it.' According to the Schol. on Katy. IV, 14, 11, the milk which is left in the pot may be drunk by a Brahman, but by no one else; not even in his own house is a Kshatriya or Vaijya allowed to drink it. ' The commentator takes it, ' in whatever (sacrificer) exists.' The (Oxf. MS. of the) Ka;;va text has nothing corresponding to the second and third Brahmawas. * The printed text has Naishidha. See Weber, Ind. Stud. I, p. 225 seq. ^ Here Yama is apparently taken as (the god of) death and destruction, caused, as Professor Weber suggests, by the warlike expeditions of Na^/a, king of Nishadha, in the south. II KANDA, 3 ADHYAYA, 2 BRAHMAJVA, 6. 339 approach it before they eat. And that (place) where they throw the ashes they remove (from the fire- places) is the same as Asat Pa;?^sava. And whosoever knows this, thus gains all those worlds, traverses all those worlds, thinking, ' In me those gods reside.' 4. Now as to rendering homage to (upasthana, lit.
3ere they throw the ashes they remove (from the fire- places) is the same as Asat Pa;?^sava. And whosoever knows this, thus gains all those worlds, traverses all those worlds, thinking, ' In me those gods reside.' 4. Now as to rendering homage to (upasthana, lit. standing near) these (fires). When in the even- ing and morning (after the Agnihotra) he stands by the Ahavaniya, and sits down by it, that is the homage rendered to that (fire). And when, on stepping back to the Garhapatya, he either sits or lies down, that is the homage rendered to that (fire). And when, in walking (out of the sacrificial ground), he remembers the Anvaharyapa/^ana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire). 5. And again, before taking food in the morning, having sat down for a moment in the hall, he may also, if he like, walk round (the Sabhya or hall-fire), — and this is the homage rendered to that (fire). And when he steps near where lie the ashes removed (from the fire-places) that is the homage rendered to that (fire). And thus homage has been rendered to those deities of his. 6. Now the Garhapatya (householder's fire) has the sacrificer for its deity; and the Anvdharyapa/'ana (southern fire) has his foe for its deity : hence they should not take over that (southern fire) every day (from the Garhapatya) ; and he indeed has no enemies, for whomsoever, knowing this, they do not take it over every day. Indeed, it is the Anvahiryapa/^ana^ * That is, the fire on which the Anvaharya mess of rice, the priests' Dakshi«a at the new and full-moon sacrifice, is cooked. See I, 2, 3, 5 ; p. 49, note i. Z 2 340 5ATAPATHA-BRAHMAiVA. 7. Let them only take it over on the fast-day (of the new and full-moon sacrifice), when they are about to sacrifice on this (the Ahavaniya fire) : thus that (southern) one is taken over in order to prevent failure on his (the sacrificer's) part. 8. Or they may also take it over to a new dwell- ing ; and let them then cook on it food (other than meat) for the priests to eat. And should he not be able to procure anything to cook, let him order the milk of a cow to be put thereon and let the priests be asked to drink it. And his enemies will indeed fare ill, for whomsoever, knowing this, they do so : let him, therefore, endeavour by all means to do so. 9. Now when it is first kindled, and there is as yet nothing but smoke, then indeed that (fire) is Rudra.
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.
1also say, Tn the evening he offers Surya in Agni, and in the morning he offers Agni in Surya 2.' Such, indeed, is the case with those who offer after sunrise ; for when the sun sets then Agni is the light, and when the sun rises then Surya is the light. Here no offence is committed on his (the sacrificer's) part ; but an offence is indeed committed where offering is not made distinctly to that deity (viz. Agni or Starya resp.), which is the deity of the Agnihotra. ^ I have made Givala's speech extend to the end of par. 35, as is done, no doubt correctly, in the Kawva text. ^ The Ka«va has, — Now they say, 'In the evening they offer Agni in Surya, and in the morning they offer Surya in Agni.' But see the formulas (par. 30), where 'light' is to be taken as Surya and Agni respectively. II KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 39. 337 He says\ ' Agni is the light, the hght is Agni, Svaha!' and not, 'To Agni Svaha!' and in the morning, 'Silrya is the Hght, the Hght is Surya, Svaha!' and not, 'To Stirya Svaha !' 37. He may also offer (in the evening) with this text (Va^. S. HI, lo), 'Along with the divine Savi- tri — ,' whereby it (the sacrifice) becomes possessed of Savitre for his impulsion; ' — along with the Night, wedded to Indra — ,' whereby he effects a union with the night, and makes it (the sacrifice) possessed of Indra, for Indra is the deity of the sacrifice; ' — may Agni graciously accept! Svaha!' whereby he offers to Agni in a direct manner. 2)^. And in the morning with, 'Along with the divine Savitr2 — ,' whereby it becomes possessed of Savitr2 for his impulsion ; ' — along with the Dawn, wedded to Indra,' or ' along with the Day . . . . — ,' whereby he effects a union either with the day or the dawn '^, and makes it (the sacrifice) possessed of Indra ; for Indra is the deity of sa- crifice; ' — may Starya graciously accept! Svaha!' whereby he offers to Siirya directly : hence he may offer in this way. 39. They then spake, * Who shall offer this unto us ?' — ' The priest (brahma;^a) !' — ' Priest, offer this unto us!' — 'What is to be my share then?' — 'The residue of the Agnihotra!' Now what he leaves in ^ Here the Kawva text begins a new paragraph. The author's object seems to be to show that those who offer the Agnihotra after sunrise, commit a mistake in not offering to Sfirya unmis- takably ; for while before sunrise, Sfirya is still reposing in Agni, and the oblation, in being poured into the fire, is consequently made to Siirya directly, those offering after sunrise should rather use the formula ' To Surya
2not offering to Sfirya unmis- takably ; for while before sunrise, Sfirya is still reposing in Agni, and the oblation, in being poured into the fire, is consequently made to Siirya directly, those offering after sunrise should rather use the formula ' To Surya Svaha!' Cf. paragraph 9. ^ Instead of ' ahnaw voshasa/^ va,' I adopt ' ahna voshasa va/ from the Kawva reading ' ushasa vahna va.' [12] Z 338 DATAPATH A-BRAHMAJVA. the ladle, that is the residue of the Agnihotra; and what remains in the pot, is as (the rice for oblations which) one takes out from the enclosed part (of the cart) K And if any one is to drink it, at least none but a Brahman must drink it-: for it is put on the fire (and thereby consecrated), and hence none but a Brahman must drink it. Second BRAHMAiVA. 1. Verily, in him that exists ^ these deities reside, to wit, Indra, king Yama, Nart'a the Naishadha* (king), Anai-nat Sangamana, and Asat Pi?;2sava. 2. Now Indra, in truth, is the same as the Aha- vaniya ; and king Yama is the same as the Garha- patya; and Na^a Naishadha is the same as the Anvaharyapa/^ana (Dakshi/^a fire) ; and because day by day they take that (fire) to the south, there- fore indeed they say that day by day Na^a Nai- shadha carries king Yama^ (further) south. 3. And again what fire there is in the hall (sabha), that is the same as Anainat Sangamana: Ana^vat (not eating) it is for the reason that people ^ Yatha pari«aho nirvaped evam tat. The Kawva text has : Yatha (yaya MS.) kosh//^a paii«aho va nirmimitaiva;/z tat. 2 Or, 'anybody may drink it, but none but a Brahman may drink it.' According to the Schol. on Katy. IV, 14, 11, the milk which is left in the pot may be drunk by a Brahman, but by no one else; not even in his own house is a Kshatriya or Vaijya allowed to drink it. ' The commentator takes it, ' in whatever (sacrificer) exists.' The (Oxf. MS. of the) Ka;;va text has nothing corresponding to the second and third Brahmawas. * The printed text has Naishidha. See Weber, Ind. Stud. I, p. 225 seq. ^ Here Yama is apparently taken as (the god of) death and destruction, caused, as Professor Weber suggests, by the warlike expeditions of Na^/a, king of Nishadha, in the south. II KANDA, 3 ADHYAYA, 2 BRAHMAJVA, 6. 339 approach it before they eat. And that (place) where they throw the ashes they remove (from the fire- places) is the same as Asat Pa;?^sava. And whosoever knows this, thus gains all those worlds, traverses all those worlds, thinking, ' In me those gods reside.' 4. Now as to rendering homage to (upasthana, lit.
3ere they throw the ashes they remove (from the fire- places) is the same as Asat Pa;?^sava. And whosoever knows this, thus gains all those worlds, traverses all those worlds, thinking, ' In me those gods reside.' 4. Now as to rendering homage to (upasthana, lit. standing near) these (fires). When in the even- ing and morning (after the Agnihotra) he stands by the Ahavaniya, and sits down by it, that is the homage rendered to that (fire). And when, on stepping back to the Garhapatya, he either sits or lies down, that is the homage rendered to that (fire). And when, in walking (out of the sacrificial ground), he remembers the Anvaharyapa/^ana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire). 5. And again, before taking food in the morning, having sat down for a moment in the hall, he may also, if he like, walk round (the Sabhya or hall-fire), — and this is the homage rendered to that (fire). And when he steps near where lie the ashes removed (from the fire-places) that is the homage rendered to that (fire). And thus homage has been rendered to those deities of his. 6. Now the Garhapatya (householder's fire) has the sacrificer for its deity; and the Anvdharyapa/'ana (southern fire) has his foe for its deity : hence they should not take over that (southern fire) every day (from the Garhapatya) ; and he indeed has no enemies, for whomsoever, knowing this, they do not take it over every day. Indeed, it is the Anvahiryapa/^ana^ * That is, the fire on which the Anvaharya mess of rice, the priests' Dakshi«a at the new and full-moon sacrifice, is cooked. See I, 2, 3, 5 ; p. 49, note i. Z 2 340 5ATAPATHA-BRAHMAiVA. 7. Let them only take it over on the fast-day (of the new and full-moon sacrifice), when they are about to sacrifice on this (the Ahavaniya fire) : thus that (southern) one is taken over in order to prevent failure on his (the sacrificer's) part. 8. Or they may also take it over to a new dwell- ing ; and let them then cook on it food (other than meat) for the priests to eat. And should he not be able to procure anything to cook, let him order the milk of a cow to be put thereon and let the priests be asked to drink it. And his enemies will indeed fare ill, for whomsoever, knowing this, they do so : let him, therefore, endeavour by all means to do so. 9. Now when it is first kindled, and there is as yet nothing but smoke, then indeed that (fire) is Rudra.
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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