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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1male, and the whey is seed. Now what is produced by union is (pro- duced) properly: hence he thereby produces him by a productive union ; and therefore there is an offering of curds. ^ Or, to the offering of sour and sweet milk at full moon ; see next note. The Ka7/va text has : ' Now as to why the oblation of curds is here made exactly analogous (at the full and new- moon ceremonies).' Perhaps it may also refer to the exact corre- spondence of the offering of curds to Mitra and Varu«a at new moon and at the Soma-sacrifice. ^ At the new-moon offering of the Dakshayawa, the sannayya or payasya offered to Mitra and Varu7/a is prepared in the ordi- nary way (as at the new-moon ceremony), by fresh (boiled or un- boiled) milk being added to the sour milk of the preceding night's milking. At the full-moon offering, on the other hand, the sour and sweet milk remain separate, and constitute two different havis, or sacrificial dishes, dedicated to Indra. The terms san-nt('to bring together') and sannayya are here likewise applied to the offering of the separate substances. o 82 5ATAPATHA-BRAriMA.VA. 2 2. He then offers the whey^ to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed : and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers. 23, He offers, as it were, behind the sacrifice : for it is from behind that the male approaches and impregnates the female. He first offers in the east. With ' O Agni, accept . . . ! ' he repeats the Vasha/, — this is in lieu of the Svish/akm ; and (the latter) '^ he offers in the east. 24. He then sprinkles (the whey) in the several quarters, with the texts (Va^. S. VI, 19 b-g), ' The quarters! — The fore-quarters (pra-di^)! — The by- quarters (a-di^)! — The intermediate quarters (vi-dij) ! The upper quarters (ud-dii-) ! — To the quarters, — Svaha^!' Five are the quarters, and five the ^ Before the oblations of curds are made, the whey is poured off into a vessel (then optionally sprinkled with butter), and placed on the utkara, or heap of rubbish. After the stalk of grass has been thrown into the fire (see I, 8, 3, 19), or after the dismissal of the spoons (I, 8, 3, 27), the Adhvaryu takes the whey and sprinkles the barhis (the grass covering on the altar) with it. He then pours the remaining whey ipto the ^uhu spoon and calls on the Hotri to recite the invitatory prayer to the Coursers.
2smissal of the spoons (I, 8, 3, 27), the Adhvaryu takes the whey and sprinkles the barhis (the grass covering on the altar) with it. He then pours the remaining whey ipto the ^uhu spoon and calls on the Hotri to recite the invitatory prayer to the Coursers. Thereupon he betakes himself with the spoon to the north of the fire, calls on the Hoiri for the offering-formula, and at the two concluding Vasha/s pours some of the whey into the east part of the fire. He then sits down and sprinkles the whey on the fire according to the several quarters, beginning in the east, and moving around from left to right (pra- dakshiwam), with the respective texts, Va^. S. VI, 19 b-e ; after which he makes two more libations in the centre and east part of the fire, with VI, 1 9 f and g. ^ The Ka«va text has tadu instead of sa vai. On the oblation to Agni as ' the maker of good offering,' see I, 7, 3, i seq. ^ Svaha is uttered after each formula, — 'The quarters, Svaha !' &c. II KANDA, 5 ADHYAYA, I BRAHMAiVA. 383 seasons : he thus effects a union between the quar- ters and the seasons ^. 25. Five partake of that (whey remaining in the spoon), — viz. the Hotri, the Adhvaryu, the Brahman, the Agnidhra, and the Sacriiicer ; for five are the seasons, so that the characteristic nature of the seasons is thereby obtained ; and the seed that is cast is firmly implanted in the seasons. The sacri- ficer partakes of it first, thinking, ' May I first obtain seed!' But also last (he partakes of it)^, thinking, 'May seed remain in me last of all!' By saying, * Invited, — invite thou^!' they make it (the whey to resemble) the Soma. Fifth Adhyaya. First Brahmajva. V. THE ii'ATURMASYANI or SEASONAL SACRIFICES. A. The Vai^tadeva. The three seasonal or four-monthly sacrifices are performed at the parvans, or commencement of the three seasons (spring, rainy ^ 7??'tun evaitad digbhir mithunan karoti, Ka/zva recension. ^ The author does not express himself quite clearly. The sacri- ficer is to partake of the whey before the priests and also (or, as an alternative) after them. According to Katy. IV, 4, 26-27, the sacrificer is to eat either last of all, or first and last. The Kawva text has : Prathamo ya^amano bhakshayati prathamo reta/^ pa-vigrih/m- mity athottamo mayy uttamawi reta/z pratitishMad iti, — accordingly he is to eat first and last.
3to Katy. IV, 4, 26-27, the sacrificer is to eat either last of all, or first and last. The Kawva text has : Prathamo ya^amano bhakshayati prathamo reta/^ pa-vigrih/m- mity athottamo mayy uttamawi reta/z pratitishMad iti, — accordingly he is to eat first and last. ^ Each of them, in his respective order, takes the spoon, calls on the others in the same order with ' O sacrificer (Hotr/, Adh- varyu, &c.) invite I' Their permission having been given by * Invited (thou art) ! ' he then takes some of the whey, with one of the texts : ' I eat thee, the courser (or whey, va^inam) of the seasons, the coursers !' ' I, the courser (or, mighty one) eat, invited, of the invited, to the whey.' ' May I be a racer in the race !' Katy. IV, 4, 13-15- 384 ^ATAPATHA-BRAHMAiVA. season, and autumn), viz. the Vaijvadeva generally on the full moon of Phalguna; the Varuwapraghasa/^ on that of Asha^/^a; and the Sakamedha^ on that of Karttika. As a fourth A'atur- masya, ritual authorities add the 6'unasiriya, though they are at variance as to the exact time of its performance ; and neither is its true significance clearly indicated. It apparently marks merely the conclusion of the seasonal offerings (which, as a rule, are only per- formed once, cf. II, 6,3, 12 seq.) ; but while the author of the Suta.- patha allows it to be performed at any time (within four months) after the Sakamedha//, other ritualists hold that its performance should take place on the fifth full moon after the Sakamedha^, or, in other words, exactly a year after the Vaijvadeva. See Weber, Nakshatra, II, p. 334 seq. 1. Verily, in the beginning, Pra^apati alone ex- isted here^ He thought within himself, 'How can I be propagated ?' He toiled and practised austerities. He created livingr beinors ^. The living beings created by him passed away : they are those birds. Now man is the nearest to Pra- ^apati ; and man is two-footed : hence birds are two-footed. 2. Pra^apati thought within himself, * Even as formerly I was alone, so also am I now alone.' He created a second (race of beings) ; they also passed away : they are those small crawling reptiles other than snakes. He created a third (race), they say ; they also passed away : they are those snakes. Ya^;7avalkya, on his part, declared them to be of two kinds only ; but of three kinds they are accord- ing to the 7?/k. 3. While praising and practising austerities, Pra^a- ^ Or, Pra^apati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70. ^ By praga/i, or (living) beings, mammalia — especially man and domestic animals — seem to be understood.
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.
1male, and the whey is seed. Now what is produced by union is (pro- duced) properly: hence he thereby produces him by a productive union ; and therefore there is an offering of curds. ^ Or, to the offering of sour and sweet milk at full moon ; see next note. The Ka7/va text has : ' Now as to why the oblation of curds is here made exactly analogous (at the full and new- moon ceremonies).' Perhaps it may also refer to the exact corre- spondence of the offering of curds to Mitra and Varu«a at new moon and at the Soma-sacrifice. ^ At the new-moon offering of the Dakshayawa, the sannayya or payasya offered to Mitra and Varu7/a is prepared in the ordi- nary way (as at the new-moon ceremony), by fresh (boiled or un- boiled) milk being added to the sour milk of the preceding night's milking. At the full-moon offering, on the other hand, the sour and sweet milk remain separate, and constitute two different havis, or sacrificial dishes, dedicated to Indra. The terms san-nt('to bring together') and sannayya are here likewise applied to the offering of the separate substances. o 82 5ATAPATHA-BRAriMA.VA. 2 2. He then offers the whey^ to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed : and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers. 23, He offers, as it were, behind the sacrifice : for it is from behind that the male approaches and impregnates the female. He first offers in the east. With ' O Agni, accept . . . ! ' he repeats the Vasha/, — this is in lieu of the Svish/akm ; and (the latter) '^ he offers in the east. 24. He then sprinkles (the whey) in the several quarters, with the texts (Va^. S. VI, 19 b-g), ' The quarters! — The fore-quarters (pra-di^)! — The by- quarters (a-di^)! — The intermediate quarters (vi-dij) ! The upper quarters (ud-dii-) ! — To the quarters, — Svaha^!' Five are the quarters, and five the ^ Before the oblations of curds are made, the whey is poured off into a vessel (then optionally sprinkled with butter), and placed on the utkara, or heap of rubbish. After the stalk of grass has been thrown into the fire (see I, 8, 3, 19), or after the dismissal of the spoons (I, 8, 3, 27), the Adhvaryu takes the whey and sprinkles the barhis (the grass covering on the altar) with it. He then pours the remaining whey ipto the ^uhu spoon and calls on the Hotri to recite the invitatory prayer to the Coursers.
2smissal of the spoons (I, 8, 3, 27), the Adhvaryu takes the whey and sprinkles the barhis (the grass covering on the altar) with it. He then pours the remaining whey ipto the ^uhu spoon and calls on the Hotri to recite the invitatory prayer to the Coursers. Thereupon he betakes himself with the spoon to the north of the fire, calls on the Hoiri for the offering-formula, and at the two concluding Vasha/s pours some of the whey into the east part of the fire. He then sits down and sprinkles the whey on the fire according to the several quarters, beginning in the east, and moving around from left to right (pra- dakshiwam), with the respective texts, Va^. S. VI, 19 b-e ; after which he makes two more libations in the centre and east part of the fire, with VI, 1 9 f and g. ^ The Ka«va text has tadu instead of sa vai. On the oblation to Agni as ' the maker of good offering,' see I, 7, 3, i seq. ^ Svaha is uttered after each formula, — 'The quarters, Svaha !' &c. II KANDA, 5 ADHYAYA, I BRAHMAiVA. 383 seasons : he thus effects a union between the quar- ters and the seasons ^. 25. Five partake of that (whey remaining in the spoon), — viz. the Hotri, the Adhvaryu, the Brahman, the Agnidhra, and the Sacriiicer ; for five are the seasons, so that the characteristic nature of the seasons is thereby obtained ; and the seed that is cast is firmly implanted in the seasons. The sacri- ficer partakes of it first, thinking, ' May I first obtain seed!' But also last (he partakes of it)^, thinking, 'May seed remain in me last of all!' By saying, * Invited, — invite thou^!' they make it (the whey to resemble) the Soma. Fifth Adhyaya. First Brahmajva. V. THE ii'ATURMASYANI or SEASONAL SACRIFICES. A. The Vai^tadeva. The three seasonal or four-monthly sacrifices are performed at the parvans, or commencement of the three seasons (spring, rainy ^ 7??'tun evaitad digbhir mithunan karoti, Ka/zva recension. ^ The author does not express himself quite clearly. The sacri- ficer is to partake of the whey before the priests and also (or, as an alternative) after them. According to Katy. IV, 4, 26-27, the sacrificer is to eat either last of all, or first and last. The Kawva text has : Prathamo ya^amano bhakshayati prathamo reta/^ pa-vigrih/m- mity athottamo mayy uttamawi reta/z pratitishMad iti, — accordingly he is to eat first and last.
3to Katy. IV, 4, 26-27, the sacrificer is to eat either last of all, or first and last. The Kawva text has : Prathamo ya^amano bhakshayati prathamo reta/^ pa-vigrih/m- mity athottamo mayy uttamawi reta/z pratitishMad iti, — accordingly he is to eat first and last. ^ Each of them, in his respective order, takes the spoon, calls on the others in the same order with ' O sacrificer (Hotr/, Adh- varyu, &c.) invite I' Their permission having been given by * Invited (thou art) ! ' he then takes some of the whey, with one of the texts : ' I eat thee, the courser (or whey, va^inam) of the seasons, the coursers !' ' I, the courser (or, mighty one) eat, invited, of the invited, to the whey.' ' May I be a racer in the race !' Katy. IV, 4, 13-15- 384 ^ATAPATHA-BRAHMAiVA. season, and autumn), viz. the Vaijvadeva generally on the full moon of Phalguna; the Varuwapraghasa/^ on that of Asha^/^a; and the Sakamedha^ on that of Karttika. As a fourth A'atur- masya, ritual authorities add the 6'unasiriya, though they are at variance as to the exact time of its performance ; and neither is its true significance clearly indicated. It apparently marks merely the conclusion of the seasonal offerings (which, as a rule, are only per- formed once, cf. II, 6,3, 12 seq.) ; but while the author of the Suta.- patha allows it to be performed at any time (within four months) after the Sakamedha//, other ritualists hold that its performance should take place on the fifth full moon after the Sakamedha^, or, in other words, exactly a year after the Vaijvadeva. See Weber, Nakshatra, II, p. 334 seq. 1. Verily, in the beginning, Pra^apati alone ex- isted here^ He thought within himself, 'How can I be propagated ?' He toiled and practised austerities. He created livingr beinors ^. The living beings created by him passed away : they are those birds. Now man is the nearest to Pra- ^apati ; and man is two-footed : hence birds are two-footed. 2. Pra^apati thought within himself, * Even as formerly I was alone, so also am I now alone.' He created a second (race of beings) ; they also passed away : they are those small crawling reptiles other than snakes. He created a third (race), they say ; they also passed away : they are those snakes. Ya^;7avalkya, on his part, declared them to be of two kinds only ; but of three kinds they are accord- ing to the 7?/k. 3. While praising and practising austerities, Pra^a- ^ Or, Pra^apati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70. ^ By praga/i, or (living) beings, mammalia — especially man and domestic animals — seem to be understood.
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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