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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1he fire ; for men they take (the food) off the fire ; and for the fathers they do in this very manner : hence, they pour the ghee on it while it stands on the fire. 11. After removing it (from the fire) he offers to the gods two libations in the fire. For, in esta- blishing-his sacrificial fires, and in performing the new and full-moon sacrifice, that (householder) resorts to the gods. Here, however, he is engaged in a ^ Dakshiwasina^ ; the Commentator interprets it by ' sitting south of the cart.' ^ The Kawva text has, — etzm ka.rwn gr/h«ati, ' he takes that pot, or potful, (of rice).' Doubtless, he is to take from the cart the quan- tity of rice sufficient for the offerings and put it in the pot (/^aru). According to Katy. IV, i, 5-7 he is to take the but-partly-filled pot, or a spoonful (or, according to the Schol., rather less than a spoonful). ^ Compare the detailed account in I, i, 4, i seq. 364 S-ATAPATHA-BRAHMAiVA. sacrifice to the fathers : hence he thereby propitiates the gods, and being permitted by the gods, he pre- sents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two hba- tions in the fire. 12. He offers both to Agni and Soma\ To Agni he offers, because Agni is allowed a share in every (offering) ; and to Soma he offers, because Soma is sacred to the fathers. This is why he offers both to Agni and Soma. 13. He offers- with the formulas (Va^. S. H, 29 a, b), ' To Agni, the bearer of what is meet for the wise, svdha!' 'To Soma, accompanied by the fathers, svahi^!' He then puts the pot-ladle on the fire, — that being in lieu of the Svish/akrz't ■*. Thereupon he draws (with the wooden sword) one line (furrow) south of the Dakshi;2a fire ^, — that ^According to Taitt. Br. I, 3, 10, 3, some make a third oblation, viz. as Sayawa states, to Yama (the chief of the fathers), with the formula, ' To Yama, accompanied by the Ahgiras and fathers, svadha ! nama/zl' see note 3. ^ The commentary on Katy. IV, i, 7 supplies the following par- ticulars : — Having removed the pot off the Dakshiwa fire on the south side, the Adhvaryu takes it, along the east, to the north side of the fire. He then shifts the sacrificial cord to his left shoulder (as he is about to offer to gods), puts three sticks on the fire, and sitting down with his face towards the east offers some boiled rice with the pot-ladle (meksha«a). ^ The Taittiriyas use svadha! nama// ! instead of svaha! They also offer first to Soma, with ' To Soma, drank by the fathers' (but cf Taitt. Br.
2the fire, and sitting down with his face towards the east offers some boiled rice with the pot-ladle (meksha«a). ^ The Taittiriyas use svadha! nama// ! instead of svaha! They also offer first to Soma, with ' To Soma, drank by the fathers' (but cf Taitt. Br. I, 6, 9, 5), and then to (Yama, and finally to) Agni. Taitt. Br. I, 3, 10, 2-3. * See I, 7, 3, I seq. ^ Or west (jg'aghanena) of the fire [from north to south], according to the Ka«va text; optionally, according to Katy. IV, i, 8. Katy. also gives the text 'Expelled are the Asuras, the Rakshas, seated on the altar' (Va^. S. II, 29 c) to be muttered during the act. II KAA^DA, 4 ADHYAYA, 2 BRAHMAA^A, 1 6. 365 being in lieu of the altar: only one line he draws, because the fathers have passed away once for all. 14. He then lays down a firebrand at the farther (south) end (of the line). For were he to present that (food) to the fathers, without having laid down a firebrand, the Asuras and Rakshas would certainly tamper with it. And thus the Asuras and Rakshas do not tamper with that (food) of the fathers : this is why he lays down the firebrand at the farther end (of the line). 15. He lays it down, with the text (Vaf. S. H, 30), ' Whatsoever Asuras roam about at will \ as- suming various shapes ^, — be they large-bodied or small-bodied ^ — may Agni expel them from this world!' Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way. 16. He then takes the water-pitcher and makes (the fathers) wash (their hands)*, merely^ saying, ' N. N., wash thyself!' (naming) the sacrificer's fa- ther; ' N. N., wash thyself!' (naming) his grand- father ; ' N. N., wash thyself!' (naming) his great- grandfather. As one would pour out water (for a guest) when he is about to take food, so in this case. ^ Or, as the Commentator takes -svadhay a, ' (attracted) by the svadha (offering to the fathers).' ^ That is, according to the Schol., assuming the shapes of deceased ancestors. ^ This explanation of the words parapuraA and nipura^, pro- posed by the SchoHast, is doubtful. ■* The Adhvaryu (having again shifted the sacrificial cord to his right shoulder) pours water through the "fathers' space" (pitr?'- tirtha, i.e. the space between the thumb and fore-finger), from right to left, into the line, at its beginning, centre, and end. Katy. IV, I, 10, and Schol. ^ See paragraph 19. o 66 ^ATAPATHA-BRAHMAiVA. 17.
3pours water through the "fathers' space" (pitr?'- tirtha, i.e. the space between the thumb and fore-finger), from right to left, into the line, at its beginning, centre, and end. Katy. IV, I, 10, and Schol. ^ See paragraph 19. o 66 ^ATAPATHA-BRAHMAiVA. 17. Now those (stalks of sacrificial grass) are severed with one stroke, and cut off near the root ; — the top belongs to the gods, the middle part to men, and the root-part to the fathers : therefore they are cut off near the root. And with one stroke they are severed, because the fathers have passed away once for all. 18. He spreads them (along the line) with their tops towards the south. Thereon he presents [to the fathers the three (round) cakes of rice] K He presents them thus^ — for to the gods they offer thus ; for men they ladle out (the food in any way they please) ^ ; and in the case of the fathers they do in this very way : therefore he presents (the cakes to them) thus. 19. With, ' N. N., this for thee!' he presents (one cake) to the sacrificer's father. Some add, 'and for those who come after thee!' but let him not say this, since he himself is one of those to whom (it would be offered) in common*: let him ^ According to the Paddhati on Katy. the first ball is to be of the size of a fresh amalaka, or fruit of the Emblic Myrobalan, and each of the two others is to be larger than the preceding one. 2 Here the teacher indicated by gesture the part of the hand sacred to the fathers {see p. 365, note 4) ; and then in the same way that dedicated to the gods, viz. the tip of the fingers. ^ The KSnva recension reads here also 'thus they take out (the food) for men;' the part of the hand dedicated to man being, ac- cording to the commentary on Katy. IV, i, 10, the part about the Htlle finger (kanish///ikapradej-a). * Svaya;« vai teshaw saha yesha;;? saha. According to the com- mentary, the author apparently means to say, that if he were to add, 'and those who come after thee (i.e. after his father),' he would include the sacrificer himself, and the latter would consequently offer the p'wda. to himself. The form of the presentation-formula rejected by our author is the one adopted in Ajval. Sr. II, 6, 15, except that 'atra' is added there ('who here come after thee'). II KANDA, 4 ADHYAYA, 2 BRAHMAJVA, 23. 367 therefore merely say, 'N. N., this for thee !' as to the sacrificer's father; ' N. N., this for thee!' as to his grandfather; and ' N. N., this for thee!' as to his great-grandfather.
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.
1he fire ; for men they take (the food) off the fire ; and for the fathers they do in this very manner : hence, they pour the ghee on it while it stands on the fire. 11. After removing it (from the fire) he offers to the gods two libations in the fire. For, in esta- blishing-his sacrificial fires, and in performing the new and full-moon sacrifice, that (householder) resorts to the gods. Here, however, he is engaged in a ^ Dakshiwasina^ ; the Commentator interprets it by ' sitting south of the cart.' ^ The Kawva text has, — etzm ka.rwn gr/h«ati, ' he takes that pot, or potful, (of rice).' Doubtless, he is to take from the cart the quan- tity of rice sufficient for the offerings and put it in the pot (/^aru). According to Katy. IV, i, 5-7 he is to take the but-partly-filled pot, or a spoonful (or, according to the Schol., rather less than a spoonful). ^ Compare the detailed account in I, i, 4, i seq. 364 S-ATAPATHA-BRAHMAiVA. sacrifice to the fathers : hence he thereby propitiates the gods, and being permitted by the gods, he pre- sents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two hba- tions in the fire. 12. He offers both to Agni and Soma\ To Agni he offers, because Agni is allowed a share in every (offering) ; and to Soma he offers, because Soma is sacred to the fathers. This is why he offers both to Agni and Soma. 13. He offers- with the formulas (Va^. S. H, 29 a, b), ' To Agni, the bearer of what is meet for the wise, svdha!' 'To Soma, accompanied by the fathers, svahi^!' He then puts the pot-ladle on the fire, — that being in lieu of the Svish/akrz't ■*. Thereupon he draws (with the wooden sword) one line (furrow) south of the Dakshi;2a fire ^, — that ^According to Taitt. Br. I, 3, 10, 3, some make a third oblation, viz. as Sayawa states, to Yama (the chief of the fathers), with the formula, ' To Yama, accompanied by the Ahgiras and fathers, svadha ! nama/zl' see note 3. ^ The commentary on Katy. IV, i, 7 supplies the following par- ticulars : — Having removed the pot off the Dakshiwa fire on the south side, the Adhvaryu takes it, along the east, to the north side of the fire. He then shifts the sacrificial cord to his left shoulder (as he is about to offer to gods), puts three sticks on the fire, and sitting down with his face towards the east offers some boiled rice with the pot-ladle (meksha«a). ^ The Taittiriyas use svadha! nama// ! instead of svaha! They also offer first to Soma, with ' To Soma, drank by the fathers' (but cf Taitt. Br.
2the fire, and sitting down with his face towards the east offers some boiled rice with the pot-ladle (meksha«a). ^ The Taittiriyas use svadha! nama// ! instead of svaha! They also offer first to Soma, with ' To Soma, drank by the fathers' (but cf Taitt. Br. I, 6, 9, 5), and then to (Yama, and finally to) Agni. Taitt. Br. I, 3, 10, 2-3. * See I, 7, 3, I seq. ^ Or west (jg'aghanena) of the fire [from north to south], according to the Ka«va text; optionally, according to Katy. IV, i, 8. Katy. also gives the text 'Expelled are the Asuras, the Rakshas, seated on the altar' (Va^. S. II, 29 c) to be muttered during the act. II KAA^DA, 4 ADHYAYA, 2 BRAHMAA^A, 1 6. 365 being in lieu of the altar: only one line he draws, because the fathers have passed away once for all. 14. He then lays down a firebrand at the farther (south) end (of the line). For were he to present that (food) to the fathers, without having laid down a firebrand, the Asuras and Rakshas would certainly tamper with it. And thus the Asuras and Rakshas do not tamper with that (food) of the fathers : this is why he lays down the firebrand at the farther end (of the line). 15. He lays it down, with the text (Vaf. S. H, 30), ' Whatsoever Asuras roam about at will \ as- suming various shapes ^, — be they large-bodied or small-bodied ^ — may Agni expel them from this world!' Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way. 16. He then takes the water-pitcher and makes (the fathers) wash (their hands)*, merely^ saying, ' N. N., wash thyself!' (naming) the sacrificer's fa- ther; ' N. N., wash thyself!' (naming) his grand- father ; ' N. N., wash thyself!' (naming) his great- grandfather. As one would pour out water (for a guest) when he is about to take food, so in this case. ^ Or, as the Commentator takes -svadhay a, ' (attracted) by the svadha (offering to the fathers).' ^ That is, according to the Schol., assuming the shapes of deceased ancestors. ^ This explanation of the words parapuraA and nipura^, pro- posed by the SchoHast, is doubtful. ■* The Adhvaryu (having again shifted the sacrificial cord to his right shoulder) pours water through the "fathers' space" (pitr?'- tirtha, i.e. the space between the thumb and fore-finger), from right to left, into the line, at its beginning, centre, and end. Katy. IV, I, 10, and Schol. ^ See paragraph 19. o 66 ^ATAPATHA-BRAHMAiVA. 17.
3pours water through the "fathers' space" (pitr?'- tirtha, i.e. the space between the thumb and fore-finger), from right to left, into the line, at its beginning, centre, and end. Katy. IV, I, 10, and Schol. ^ See paragraph 19. o 66 ^ATAPATHA-BRAHMAiVA. 17. Now those (stalks of sacrificial grass) are severed with one stroke, and cut off near the root ; — the top belongs to the gods, the middle part to men, and the root-part to the fathers : therefore they are cut off near the root. And with one stroke they are severed, because the fathers have passed away once for all. 18. He spreads them (along the line) with their tops towards the south. Thereon he presents [to the fathers the three (round) cakes of rice] K He presents them thus^ — for to the gods they offer thus ; for men they ladle out (the food in any way they please) ^ ; and in the case of the fathers they do in this very way : therefore he presents (the cakes to them) thus. 19. With, ' N. N., this for thee!' he presents (one cake) to the sacrificer's father. Some add, 'and for those who come after thee!' but let him not say this, since he himself is one of those to whom (it would be offered) in common*: let him ^ According to the Paddhati on Katy. the first ball is to be of the size of a fresh amalaka, or fruit of the Emblic Myrobalan, and each of the two others is to be larger than the preceding one. 2 Here the teacher indicated by gesture the part of the hand sacred to the fathers {see p. 365, note 4) ; and then in the same way that dedicated to the gods, viz. the tip of the fingers. ^ The KSnva recension reads here also 'thus they take out (the food) for men;' the part of the hand dedicated to man being, ac- cording to the commentary on Katy. IV, i, 10, the part about the Htlle finger (kanish///ikapradej-a). * Svaya;« vai teshaw saha yesha;;? saha. According to the com- mentary, the author apparently means to say, that if he were to add, 'and those who come after thee (i.e. after his father),' he would include the sacrificer himself, and the latter would consequently offer the p'wda. to himself. The form of the presentation-formula rejected by our author is the one adopted in Ajval. Sr. II, 6, 15, except that 'atra' is added there ('who here come after thee'). II KANDA, 4 ADHYAYA, 2 BRAHMAJVA, 23. 367 therefore merely say, 'N. N., this for thee !' as to the sacrificer's father; ' N. N., this for thee!' as to his grandfather; and ' N. N., this for thee!' as to his great-grandfather.
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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