Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1o 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. He presents (the food) in an order (directed) away from the present time, be- cause it is away from hence that the fathers have once for all departed. 20. He then mutters (Va^. S. H, 31 a), 'Here, O fathers, regale yourselves : like bulls come hither, each to his own share!' whereby he says, 'Eat ye each his own share ! ' 21. He then turns round (to the left), so as to face the opposite (north) side : for the fathers are far away from men ; and thereby he also is far away (from the fathers). ' Let him remain (standing with bated breath) until his breath fail,' say some, ' for thus far extends the vital energy.' However \ having remained so for a moment — 22. He again turns round (to the right) and mutters (Va^. S. H, 31 b), 'The fathers have re- galed themselves : like bulls they have come each to his own share ;' whereby he means to say, ' They have eaten each his own share ^.' 23. Thereupon he takes the water-pitcher and makes them wash themselves ^, merely saying, The Ka«va text mentions and rejects the two alternative readings, 'ye ia. tvam anvznkak' and 'yzms ka. tvam anvah asi' ('and those whom thou followest'). In Taitt. Br. I, 3, 10, no presentation- formula is mentioned at all. ^ The Kawva recension has tad u instead of sa vai. * 'Formerly the gods and men and fathers (deva-manushya^ pitara^) drank visibly together, but now they do so invisibly.' ^at. Br. Ill, 6, 2, 26. ^ Viz. by pouring water on the obsequial cakes. According to A^val. ..9r. II, 7, 5, and other treatises, he also puts down some 368 i-ATAPATHA-BRAHMAiVA. ' N. N., wash thyself M' (naming) the sacrificer's father; ' N. N., wash thyself!' (naming) his grand- father; ' N. N., wash thyself!' (naming) his great- grandfather. Even as one would pour out (water for a guest) when he has taken his meal, so here. 24. He then pulls down the tuck ^ (of the sacri- ficer's garment) and performs obeisance. The tuck is sacred to the fathers (pitr/devatya) : therefore he performs obeisance to them after pulling down the tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance ; for there are six seasons, and the fathers are the seasons : for this reason he performs obeisance six times. He mutters (Va^. S.
2tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance ; for there are six seasons, and the fathers are the seasons : for this reason he performs obeisance six times. He mutters (Va^. S. H, 32 g), 'Give us houses, O fathers ! ' for the fathers are the guardians (ii^ate) of houses ; and this is the prayer for blessing at this sacrificial performance. After the cakes have been put back (in the dish containing the remains of boiled rice) he (the sacrificer) smells at (the rice); this (smelling) being the sacrificer's share. The ointment, oil, or butter on the p\nda.s, saying, ' (Father), N. N., anoint thyself!' &c. ; see Donner, Pi«</ap., p. 25. ^ See paragraph 19. 2 Nivim udvr/hya=paridhaniyasyavasaso daj-a tarn udvnTiya visra;;zsya, Saya^/a. According to Mahadeva, he (who presents the pi«</as, viz. either the Adhvaryu or the sacrificer) has previously to put on a garment with a tuck (nivimat paridhanam), i. e. with the dzsa, or unwoven edge of the upper garment, tucked up under the waistband. This he is to pull out. Katyayana has the following rules : IV, i, 15, Having made (them) wash themselves as before, and having loosened (visra7«sya) the tuck, he makes obeisance with 'adoration to your vigour, O fathers I' &c. (Va^. S. II, 32 a-f). [According to the Comm., he adds the formula, ' Give us houses, O fathers ! we will give to you of what is (ours).' Va^. S. II, 32, 9.] 16, With 'Put on this your garment, O fathers l'(Vao-, S. II, 32 h), he throws three threads (pieces of II KANDA, 4 ADHYAYA, 3 BRAHMAATA. 369 (stalks of sacrificial grass) cut with one stroke he puts on the fire ; and he also again throws away the fire- brand \ Third BRAHMAivA. IV. THE AGRAYATVESHri or OFFERING OF FIRST-FRUITS. This sacrifice is performed in spring and autumn — generally at new or full moon — at the commencement of the harvest. The oblations, •which, as a rule, are prepared from new grain (viz. barley in spring, and rice in autumn), consist of — i. a sacrificial cake contained on twelve potsherds for Indra and Agni; 2. a /^aru (mess of boiled grains) for the Vijve 'De\a.k, prepared with water or milk; and 3. a cake on one potsherd for heaven and earth. Katy. IV, 6 and comm. According to the Paddhati, the offering of first-fruits takes place after the new-moon off'ering, and before the full-moon off'er- ing. At the beginning of the harvest of Panicum Frumentaceum (.yylmaka), in the rainy season or in autumn ; and at that of bamboo yarn), one on each cake.
3, the offering of first-fruits takes place after the new-moon off'ering, and before the full-moon off'er- ing. At the beginning of the harvest of Panicum Frumentaceum (.yylmaka), in the rainy season or in autumn ; and at that of bamboo yarn), one on each cake. 17, Or, woollen fringe [or, wool or fringe (daja), according to others]. 1 8, Or, hairs of the sacrificer (pulled out from the chest near the heart), if he is advanced in years. 19, He pours [the water, left in the pitcher, on the cakes] with ' Ye (O waters) are a refreshing draught, ye, that bring sap, immortal ghee and milk and foaming mead : gladden my fathers 1 ' (Va^. S. II, 34.) 20, [The Adhvaryu] having laid (the cakes on the dish) the sacrificer smells at them. 21, The firebrand and the once-cut stalks of grass (he throws) into the fire. 22, The wife, if desirous of a son, eats the middle cake with, ' Bestow off"spring on me, O fathers, a boy crowned with lotuses ; that there may be a man here ! ' (Va^. S. II, 33.) [According to the comment, the other two cakes are thrown into the water or fire ; or eaten by a priest.] For other variations, see Donner, 'Pmda.pitriy2Lgna,. The Ka«va recension, on the whole, agrees with our text. * The Kawva text has as follows : * Therefore he says, Give us houses, O fathers!' He then smells at the pot (ukha) : that is the sacrificer's share. They again put down the cakes together (with the rice in the pot ! samavadadhati). The once-severed (stalks of grass) they put on the fire. The firebrand he again shifts to (ihe fire ; apy-ar^ati). [12] B b 370 5'ATAPATIIA-BRAHMAJVA. in summer, offerings of first-fruits are also made to Soma in the form of a potful of boiled jyamaka or bamboo grains respectively. 1. Now Kaho^a Kaushitaki spake, 'This sap (of the plants) truly belongs to those two, heaven and earth : having offered of this sap to the gods, we will eat it.' ' That is why the offering of first- fruits is performed,' 2. And Ya^;lavalkya also spake : — The gods and the Asuras, both of them sprung from Pra^apati, once contended for superiority. The Asuras then defiled, partly by magic, partly with poison, both kinds of plants — those on which men and beasts subsist — hoping that in this way they might over- come the gods. In consequence of this neither did men eat food, nor did beasts graze ; and from want of food these creatures well-nigh perished \ 3. Now the gods heard as to how these creatures were perishing from want of food.
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.
1o 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. He presents (the food) in an order (directed) away from the present time, be- cause it is away from hence that the fathers have once for all departed. 20. He then mutters (Va^. S. H, 31 a), 'Here, O fathers, regale yourselves : like bulls come hither, each to his own share!' whereby he says, 'Eat ye each his own share ! ' 21. He then turns round (to the left), so as to face the opposite (north) side : for the fathers are far away from men ; and thereby he also is far away (from the fathers). ' Let him remain (standing with bated breath) until his breath fail,' say some, ' for thus far extends the vital energy.' However \ having remained so for a moment — 22. He again turns round (to the right) and mutters (Va^. S. H, 31 b), 'The fathers have re- galed themselves : like bulls they have come each to his own share ;' whereby he means to say, ' They have eaten each his own share ^.' 23. Thereupon he takes the water-pitcher and makes them wash themselves ^, merely saying, The Ka«va text mentions and rejects the two alternative readings, 'ye ia. tvam anvznkak' and 'yzms ka. tvam anvah asi' ('and those whom thou followest'). In Taitt. Br. I, 3, 10, no presentation- formula is mentioned at all. ^ The Kawva recension has tad u instead of sa vai. * 'Formerly the gods and men and fathers (deva-manushya^ pitara^) drank visibly together, but now they do so invisibly.' ^at. Br. Ill, 6, 2, 26. ^ Viz. by pouring water on the obsequial cakes. According to A^val. ..9r. II, 7, 5, and other treatises, he also puts down some 368 i-ATAPATHA-BRAHMAiVA. ' N. N., wash thyself M' (naming) the sacrificer's father; ' N. N., wash thyself!' (naming) his grand- father; ' N. N., wash thyself!' (naming) his great- grandfather. Even as one would pour out (water for a guest) when he has taken his meal, so here. 24. He then pulls down the tuck ^ (of the sacri- ficer's garment) and performs obeisance. The tuck is sacred to the fathers (pitr/devatya) : therefore he performs obeisance to them after pulling down the tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance ; for there are six seasons, and the fathers are the seasons : for this reason he performs obeisance six times. He mutters (Va^. S.
2tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance ; for there are six seasons, and the fathers are the seasons : for this reason he performs obeisance six times. He mutters (Va^. S. H, 32 g), 'Give us houses, O fathers ! ' for the fathers are the guardians (ii^ate) of houses ; and this is the prayer for blessing at this sacrificial performance. After the cakes have been put back (in the dish containing the remains of boiled rice) he (the sacrificer) smells at (the rice); this (smelling) being the sacrificer's share. The ointment, oil, or butter on the p\nda.s, saying, ' (Father), N. N., anoint thyself!' &c. ; see Donner, Pi«</ap., p. 25. ^ See paragraph 19. 2 Nivim udvr/hya=paridhaniyasyavasaso daj-a tarn udvnTiya visra;;zsya, Saya^/a. According to Mahadeva, he (who presents the pi«</as, viz. either the Adhvaryu or the sacrificer) has previously to put on a garment with a tuck (nivimat paridhanam), i. e. with the dzsa, or unwoven edge of the upper garment, tucked up under the waistband. This he is to pull out. Katyayana has the following rules : IV, i, 15, Having made (them) wash themselves as before, and having loosened (visra7«sya) the tuck, he makes obeisance with 'adoration to your vigour, O fathers I' &c. (Va^. S. II, 32 a-f). [According to the Comm., he adds the formula, ' Give us houses, O fathers ! we will give to you of what is (ours).' Va^. S. II, 32, 9.] 16, With 'Put on this your garment, O fathers l'(Vao-, S. II, 32 h), he throws three threads (pieces of II KANDA, 4 ADHYAYA, 3 BRAHMAATA. 369 (stalks of sacrificial grass) cut with one stroke he puts on the fire ; and he also again throws away the fire- brand \ Third BRAHMAivA. IV. THE AGRAYATVESHri or OFFERING OF FIRST-FRUITS. This sacrifice is performed in spring and autumn — generally at new or full moon — at the commencement of the harvest. The oblations, •which, as a rule, are prepared from new grain (viz. barley in spring, and rice in autumn), consist of — i. a sacrificial cake contained on twelve potsherds for Indra and Agni; 2. a /^aru (mess of boiled grains) for the Vijve 'De\a.k, prepared with water or milk; and 3. a cake on one potsherd for heaven and earth. Katy. IV, 6 and comm. According to the Paddhati, the offering of first-fruits takes place after the new-moon off'ering, and before the full-moon off'er- ing. At the beginning of the harvest of Panicum Frumentaceum (.yylmaka), in the rainy season or in autumn ; and at that of bamboo yarn), one on each cake.
3, the offering of first-fruits takes place after the new-moon off'ering, and before the full-moon off'er- ing. At the beginning of the harvest of Panicum Frumentaceum (.yylmaka), in the rainy season or in autumn ; and at that of bamboo yarn), one on each cake. 17, Or, woollen fringe [or, wool or fringe (daja), according to others]. 1 8, Or, hairs of the sacrificer (pulled out from the chest near the heart), if he is advanced in years. 19, He pours [the water, left in the pitcher, on the cakes] with ' Ye (O waters) are a refreshing draught, ye, that bring sap, immortal ghee and milk and foaming mead : gladden my fathers 1 ' (Va^. S. II, 34.) 20, [The Adhvaryu] having laid (the cakes on the dish) the sacrificer smells at them. 21, The firebrand and the once-cut stalks of grass (he throws) into the fire. 22, The wife, if desirous of a son, eats the middle cake with, ' Bestow off"spring on me, O fathers, a boy crowned with lotuses ; that there may be a man here ! ' (Va^. S. II, 33.) [According to the comment, the other two cakes are thrown into the water or fire ; or eaten by a priest.] For other variations, see Donner, 'Pmda.pitriy2Lgna,. The Ka«va recension, on the whole, agrees with our text. * The Kawva text has as follows : * Therefore he says, Give us houses, O fathers!' He then smells at the pot (ukha) : that is the sacrificer's share. They again put down the cakes together (with the rice in the pot ! samavadadhati). The once-severed (stalks of grass) they put on the fire. The firebrand he again shifts to (ihe fire ; apy-ar^ati). [12] B b 370 5'ATAPATIIA-BRAHMAJVA. in summer, offerings of first-fruits are also made to Soma in the form of a potful of boiled jyamaka or bamboo grains respectively. 1. Now Kaho^a Kaushitaki spake, 'This sap (of the plants) truly belongs to those two, heaven and earth : having offered of this sap to the gods, we will eat it.' ' That is why the offering of first- fruits is performed,' 2. And Ya^;lavalkya also spake : — The gods and the Asuras, both of them sprung from Pra^apati, once contended for superiority. The Asuras then defiled, partly by magic, partly with poison, both kinds of plants — those on which men and beasts subsist — hoping that in this way they might over- come the gods. In consequence of this neither did men eat food, nor did beasts graze ; and from want of food these creatures well-nigh perished \ 3. Now the gods heard as to how these creatures were perishing from want of food.
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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