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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1hat is offered whereon the Vasha/ has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshiwa. At the Agnihotra (performed at the time of the Agraya;^esh/i) let him not offer (milk obtained from the eating of new corn) ^ ; for were he to offer such at the Agnihotra, he would cause a conflict (between the deities of the two offerings). The Agraya;/a is one thing, and the Agnihotra is another ; let him, therefore, not offer (new material) at the Agnihotra. Fourth BRAHMAiVA. The Dakshayaa^a Sacrifice. This peculiar modification of the new and full-moon sacrifice seems to have been originated and generally to have been practised among the Dakshaya^zas, a royal family which was evidently still flourishing at the time of our author-. Here also two days were, as a rule, required for the performance, both at full and new moon ; but while, at the ordinary sacrifice, ^ Katy. has the rules IV, 6,11: 'In the case of one, who only performs the Agnihotra (and no longer the Dar^'apfnv/amasa), the evening and morning Agnihotra-oblation (at the time of the Agra- ya«a) is performed with new (corn).' 12, 'Or with the milk of (a cow) which has been fed with such (new corn).' The Ka«va text has : ' Now at the Agnihotra also some offer (milk obtained from new corn), but let him not do so ; for he would raise a quarrel were he to offer (such milk).' ^ See Weber, Ind. Stud. I, p. 223; IV, p. 358; Ludwig, Rig- veda III, p. 195. II KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 2. 375 the first day was completely taken up with the preliminary cere- monies, the Dakshayawas spread the special offerings over both days, making each time two separate ish/is of them. The special ha vis, or sacrificial dishes, were, at the ordinary full-moon sacri- fice, a rice-cake (to Agni, and another) to Agni and Soma ; and at the new-moon sacrifice, a cake (to Agni, and another) to Indra and Agni, or, as an alternative, a dish of curds (sannayya) pre- pared of sweet and sour milk, ofi"ered to Indra (or Mahendra). The Dakshayawas, on the other hand, offered the Agni-Soma and Indra-Agni cakes in the fore-noon of the first day, that of full and new moon respectively. The afternoons of the same days were then taken up with preliminary rites, such as the eating of fast-day food, the cutting of a palaj-a branch, driving away of the calves from the cows, &c.
2fore-noon of the first day, that of full and new moon respectively. The afternoons of the same days were then taken up with preliminary rites, such as the eating of fast-day food, the cutting of a palaj-a branch, driving away of the calves from the cows, &c. The second day's performance com- mences (after the Agnihotra) with the election of the Brahman. The chief oblations of the day are (a cake to Agni, and) sour and sweet milk, offered separately to Indra at full moon ; and mixed (as sannayya or payasya) to Mitra and Varuwa at new moon. At full moon some authorities add a special ish/i to Indra Vimr/dh ('the Averter of evil'). The new-moon performance con- cludes with libations of whey to the divine coursers (the horses of the gods); and, optionally, with an ish/i to Aditya. The performance of the Dakshaya«a sacrifice was held to be obligatory only for a period of fifteen years (see XI, i, 2, 13), whereas the ordinary new and full-moon offerings had to be performed for double that period from the setting up of the sacred fires. Nay, even the daily performance of it with certain modifi- cations, for a whole year, was supposed to acquit the householder of any further obligation in this respect ; his sacrificial duties being henceforth limited to the performance of the Agnihotra, or morn- ing and evening libations. The daily performance of the Daksha- yawa is so regulated that an afternoon and following forenoon are alternately assigned to the two days' ceremonies of the ordinary fortnighdy Dakshayawa sacrifice. 1. In the beginning Pra^apati, being desirous of offspring, sacrificed with this sacrifice : ' May I abound in offspring and cattle ; may I obtain pros- perity ; may I become glorious ; may I become an eater of food!' so he thought. 2. Now he was indeed Daksha; and because 376 ^ATAPATHA-BRAHMAA^A. he sacrificed in the beginning with this sacrifice, it is called Dakshaya;^a-sacrifice, Some, however, call it the Vasish//^a-sacrifice ; for he (Pra^apati) is indeed vasish//^a (the best) \ and after him they call it. He sacrificed with that sacrifice ; and what race, what prosperity of Pra^apati was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice : let him therefore perform that sacrifice. 3. Now that same sacrifice was afterwards per- formed by Pratidar^a ^'vaikna; and he indeed was an authority- to those who emulated him.
3, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice : let him therefore perform that sacrifice. 3. Now that same sacrifice was afterwards per- formed by Pratidar^a ^'vaikna; and he indeed was an authority- to those who emulated him. An authority, therefore, he will become, whosoever, knowing this, performs that sacrifice : let him, there- fore, perform that sacrifice. 4. Him Suplan Sar?^^aya approached for the sake of sanctity ; and accordingly he was taught that sacrifice and another^ ; and having learnt it he went back to the Srz'%ayas. Now they knew that he was coming to them after studying the sacrifice for their sake. They said, ' Verily, with the gods (saha devai//) he has come to us who has come after studying the sacrifice:' thus he (was called) Sahadeva Sar;7^aya; and even now the saying is, ' Lo, Suplan has taken another name!' He per- formed that sacrifice ; and what race and prosperity of the Sr/?^^^ayas was then produced through his performing that sacrifice, that same race he pro- creates, that same prosperity he obtains, whoso- ' The Kawva text has : — Sa u va ekena namna vasish//ns, ' and with one of his names he (Pra^apati) is indeed (called) Vasish//ia.' ^ Viva/;anam ; viva/('anam, Kawva recension. ^ Viz. the Sautramawi-sacrifice, according to XII, 8, 2, 3. II KANDA, 4 ADHYA.YA, 4 BRAHMAiVA, 8. 7,^/ ever, knowing- this, performs that sacrifice : let him, therefore, perform that sacrifice. 5. That same sacrifice was afterwards performed by Devabhaga 6'rautarsha. He was Purohita both to the Kurus and the Sr//7^ayas. Now a very high position (is held by him) who is the Purohita of one kingdom : how much higher, then, is the position (of one) who (is the Purohita) of two (king- doms). A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice : let him, therefore, perform that sacrifice. 6. That same sacrifice was afterwards performed by Daksha Parvati ; and even to this day these (descendants of his) the Dakshaya;^as are possessed of the royal dignity : royal dignity he, therefore, here obtains, whosoever, knowing this, performs that sacri- fice : let him, therefore, perform that sacrifice. — Day by day there is one cake^: thereby Fortune (m) is (wedded) to him without a rival wife and undis- turbed. He offers on two days of the full moon and on two of the new moon : for two means a pair, so that a productive pair is thereby obtained. 7.
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.
1hat is offered whereon the Vasha/ has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshiwa. At the Agnihotra (performed at the time of the Agraya;^esh/i) let him not offer (milk obtained from the eating of new corn) ^ ; for were he to offer such at the Agnihotra, he would cause a conflict (between the deities of the two offerings). The Agraya;/a is one thing, and the Agnihotra is another ; let him, therefore, not offer (new material) at the Agnihotra. Fourth BRAHMAiVA. The Dakshayaa^a Sacrifice. This peculiar modification of the new and full-moon sacrifice seems to have been originated and generally to have been practised among the Dakshaya^zas, a royal family which was evidently still flourishing at the time of our author-. Here also two days were, as a rule, required for the performance, both at full and new moon ; but while, at the ordinary sacrifice, ^ Katy. has the rules IV, 6,11: 'In the case of one, who only performs the Agnihotra (and no longer the Dar^'apfnv/amasa), the evening and morning Agnihotra-oblation (at the time of the Agra- ya«a) is performed with new (corn).' 12, 'Or with the milk of (a cow) which has been fed with such (new corn).' The Ka«va text has : ' Now at the Agnihotra also some offer (milk obtained from new corn), but let him not do so ; for he would raise a quarrel were he to offer (such milk).' ^ See Weber, Ind. Stud. I, p. 223; IV, p. 358; Ludwig, Rig- veda III, p. 195. II KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 2. 375 the first day was completely taken up with the preliminary cere- monies, the Dakshayawas spread the special offerings over both days, making each time two separate ish/is of them. The special ha vis, or sacrificial dishes, were, at the ordinary full-moon sacri- fice, a rice-cake (to Agni, and another) to Agni and Soma ; and at the new-moon sacrifice, a cake (to Agni, and another) to Indra and Agni, or, as an alternative, a dish of curds (sannayya) pre- pared of sweet and sour milk, ofi"ered to Indra (or Mahendra). The Dakshayawas, on the other hand, offered the Agni-Soma and Indra-Agni cakes in the fore-noon of the first day, that of full and new moon respectively. The afternoons of the same days were then taken up with preliminary rites, such as the eating of fast-day food, the cutting of a palaj-a branch, driving away of the calves from the cows, &c.
2fore-noon of the first day, that of full and new moon respectively. The afternoons of the same days were then taken up with preliminary rites, such as the eating of fast-day food, the cutting of a palaj-a branch, driving away of the calves from the cows, &c. The second day's performance com- mences (after the Agnihotra) with the election of the Brahman. The chief oblations of the day are (a cake to Agni, and) sour and sweet milk, offered separately to Indra at full moon ; and mixed (as sannayya or payasya) to Mitra and Varuwa at new moon. At full moon some authorities add a special ish/i to Indra Vimr/dh ('the Averter of evil'). The new-moon performance con- cludes with libations of whey to the divine coursers (the horses of the gods); and, optionally, with an ish/i to Aditya. The performance of the Dakshaya«a sacrifice was held to be obligatory only for a period of fifteen years (see XI, i, 2, 13), whereas the ordinary new and full-moon offerings had to be performed for double that period from the setting up of the sacred fires. Nay, even the daily performance of it with certain modifi- cations, for a whole year, was supposed to acquit the householder of any further obligation in this respect ; his sacrificial duties being henceforth limited to the performance of the Agnihotra, or morn- ing and evening libations. The daily performance of the Daksha- yawa is so regulated that an afternoon and following forenoon are alternately assigned to the two days' ceremonies of the ordinary fortnighdy Dakshayawa sacrifice. 1. In the beginning Pra^apati, being desirous of offspring, sacrificed with this sacrifice : ' May I abound in offspring and cattle ; may I obtain pros- perity ; may I become glorious ; may I become an eater of food!' so he thought. 2. Now he was indeed Daksha; and because 376 ^ATAPATHA-BRAHMAA^A. he sacrificed in the beginning with this sacrifice, it is called Dakshaya;^a-sacrifice, Some, however, call it the Vasish//^a-sacrifice ; for he (Pra^apati) is indeed vasish//^a (the best) \ and after him they call it. He sacrificed with that sacrifice ; and what race, what prosperity of Pra^apati was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice : let him therefore perform that sacrifice. 3. Now that same sacrifice was afterwards per- formed by Pratidar^a ^'vaikna; and he indeed was an authority- to those who emulated him.
3, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice : let him therefore perform that sacrifice. 3. Now that same sacrifice was afterwards per- formed by Pratidar^a ^'vaikna; and he indeed was an authority- to those who emulated him. An authority, therefore, he will become, whosoever, knowing this, performs that sacrifice : let him, there- fore, perform that sacrifice. 4. Him Suplan Sar?^^aya approached for the sake of sanctity ; and accordingly he was taught that sacrifice and another^ ; and having learnt it he went back to the Srz'%ayas. Now they knew that he was coming to them after studying the sacrifice for their sake. They said, ' Verily, with the gods (saha devai//) he has come to us who has come after studying the sacrifice:' thus he (was called) Sahadeva Sar;7^aya; and even now the saying is, ' Lo, Suplan has taken another name!' He per- formed that sacrifice ; and what race and prosperity of the Sr/?^^^ayas was then produced through his performing that sacrifice, that same race he pro- creates, that same prosperity he obtains, whoso- ' The Kawva text has : — Sa u va ekena namna vasish//ns, ' and with one of his names he (Pra^apati) is indeed (called) Vasish//ia.' ^ Viva/;anam ; viva/('anam, Kawva recension. ^ Viz. the Sautramawi-sacrifice, according to XII, 8, 2, 3. II KANDA, 4 ADHYA.YA, 4 BRAHMAiVA, 8. 7,^/ ever, knowing- this, performs that sacrifice : let him, therefore, perform that sacrifice. 5. That same sacrifice was afterwards performed by Devabhaga 6'rautarsha. He was Purohita both to the Kurus and the Sr//7^ayas. Now a very high position (is held by him) who is the Purohita of one kingdom : how much higher, then, is the position (of one) who (is the Purohita) of two (king- doms). A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice : let him, therefore, perform that sacrifice. 6. That same sacrifice was afterwards performed by Daksha Parvati ; and even to this day these (descendants of his) the Dakshaya;^as are possessed of the royal dignity : royal dignity he, therefore, here obtains, whosoever, knowing this, performs that sacri- fice : let him, therefore, perform that sacrifice. — Day by day there is one cake^: thereby Fortune (m) is (wedded) to him without a rival wife and undis- turbed. He offers on two days of the full moon and on two of the new moon : for two means a pair, so that a productive pair is thereby obtained. 7.
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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