Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1barhis is tied up in three (bunches), and then ^ The uttara-vedi, or northern (or upper) altar, is not required at the performance of the Vaijvadeva, but at that of tlie Varuwa- praghasa/i ; see II, 5, 2, 5 seq. II KANDA, 5 ADHYAYA, I BRAHMAJVA, 1 9. 389 again in one ^ ; for such is the characteristic form of generation, since father and mother are a produc- tive (pair), and what is born forms a third element: hence that which is threefold is again (made) one. Thereto flowering shoots (of sacrificial grass) are tied: these he uses for the prastara^; for this is a productive union, and productive indeed are flower- ing shoots : this is why he takes flowering shoots for the prastara. 19. On putting the sacrificial dishes in their place, they churn the fire ^. For it was after Agni was born that Pra^apati's offspring was born ; and so for this (sacrificer) also offspring is born after Agni (the fire) has been produced : this is why they churn the fire, after they have deposited the sacrificial dishes in their place. ^ Three bunches of sacrificial grass are tied together with one band. Katy. V, i, 25, ^ For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq. ; I, 8, 3, 1 1 seq. ^ Katy. V, I, 27 seq. supplies the following details: — With the text (V%. V, 2 a, &c.), ' Agni's birth-place art thou,' the Adhvaryu takes up a piece of wood and puts it on the altar. With ' the two testicles are ye ' he lays on it two stalks of sacrificial grass. With 'Urvaji thou art' he places the lower ara«i (see p. 294, note 3) thereon. With ' Ayus (old age, or the son of Pururavas and Urvan) thou art' he touches the butter in the pot with the upper arawi ; and with ' Pururavas thou art' he puts it down on the lower arawi. He then calls on the Hotn to recite ' to the fire being churned out.' With the three formulas 'with the gayatri (trish/ubh, o-agati) metre I churn thee!' he churns thrice from left to right, and then alternately both ways until fire is produced. He then calls on the Hotr/ to recite 'to the born fire' (Sahkh. Ill, 13, 21); and in carrying the fire towards the Ahavaniya he makes him recite ' to (the fire) being carried for- ward.' With the text V, 3, he throws it down on the Ahavaniya hearth ; and (having put a kindling-stick on it) he makes two liba- tions of butter thereon with V, 4. 390 ^ATAPATIIA-BRAHMAA^A. 20.
2havaniya he makes him recite ' to (the fire) being carried for- ward.' With the text V, 3, he throws it down on the Ahavaniya hearth ; and (having put a kindling-stick on it) he makes two liba- tions of butter thereon with V, 4. 390 ^ATAPATIIA-BRAHMAA^A. 20. [At the Vaii-vadeva-offering] there are nine fore-offerings and nine after-offerings \ Now the vira^ metre consists of ten syllables : hence he ob- tains both times an inferior (incomplete) vira^ for the sake of production, because it was from that inferior (lower) source of production - that Pra^apati twice produced creatures — both the upright and those looking to the ground. This is why (the Vai^vadeva) has nine fore-offerings and nine after- offerings. 21. There are three Samish/ayaf-us^; for this (offering) is decidedly greater than an (ordinary) havir-ya^//a ^, since it has nine fore-offerings and nine after-offerings. However, there may also be only a single Samish/aya^iis, since this is a havir- ya^/la. The priest's fee for it (consists of) the first- born calf (of the season). 22. And what race, what prosperity accrued to Pra^apati from his offering this sacrifice, that same race he produces, that same prosperity he attains ^ The same number of praya^as and anuya^-as are prescribed for the Varuwapraghasa// (see II, 5, 2, 30 and 41, with notes) and for the Mahahavis of the Sakamedha/2. Katy.V, 2, 8. ^ Or rather, from that productive nyuna (womb, lit. defective, lower); see II, i, i, 13. ^ See I, 9, 2, 25 seq. The formula used, if there be only one Samish/aya^us, is the same as at the Darjapurwamasa, viz. II, 21 b (VIII, 21). If there are three, they are offered to the wind (vata), the sacrifice, and the lord of sacrifice respectively; the formulas Va^. S. VIII, 22 a b being used with the second and third. Katy. V, 2, 9. For the Varu7zapraghasa/i and Sakamedha^ three Samish/a- ya_^us are prescribed, and for the .5'unasiriya only one. * Viz. such as the new and full-moon sacrifice, which serves as the model siicrifice, and at which there are only five fore-offerings and three after-offerings. See I, 5, 3, i seq.; I, 8, 2, 7 seq. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 4. 39 1 whosoever, knowing this, offers this sacrifice : let him therefore perform this sacrifice. Second Brahmaa^a. B. The Varua^apraghasa Offerixgs. 1. Now it was by means of the Vai^vadeva that Pra^apati produced hving beings. The beings pro- ckiced by him ate (ghas) Variu^a's barley corn ; for originally the barley belonged to Varu;^a. And from their eating Variu^a's barleycorn the name Varu;2a- praghasa/^ (is derived).
3s by means of the Vai^vadeva that Pra^apati produced hving beings. The beings pro- ckiced by him ate (ghas) Variu^a's barley corn ; for originally the barley belonged to Varu;^a. And from their eating Variu^a's barleycorn the name Varu;2a- praghasa/^ (is derived). 2. Varu;^a seized them ; and on being seized by Varu;/a, they became rent all over ^ ; and they lay and sat them down breathing in and breathing out. The out-breathing and in-breathing forsook them not, but all the other deities ^ forsook them ; and owing to these two, the creatures did not perish. 3. Pra^apati healed them by means of that obla- tion : both the creatures that were born and those that were unborn he delivered from Varu/^a's noose ; and his creatures were born without disease and blemish. 4. Now when this (sacrificer) performs these offerings in the fourth month (after the Vai^vadeva), he does so either because thus Varu;^a does not seize his offspring, or because the gods performed (the same offering); and both the children that have been born to him and those that are yet unborn he thereby delivers from Varu;^a's noose, and his chil- dren are born without disease and blemish. This is why he performs these offerings in the fourth month. ^ Paridima, i. e. swollen, dropsical. 2 In the St. Petersb. Diet, de vat a is here taken as 'ore:an of sense.' 392 DATAPATH A-BR A HMAiVA. 5. At this (sacrifice) there are two altars and two fires \ The reason why there are two altars and two ^ For the performance of the Varu«apraghasa,^ the Adhvaryu and his assistant, the Pratiprasthatrzj have to prepare, — to the east of the Ahavaniya, and at the distance of at least three steps (pra- krama) from it, — two altars, separate from each other by about a span (of thumb and fore-finger), one south of the other. The northern one, belonging to the Adhvaryu, is to measure between four and five cubits along the west side, and between three and four cubits along the east side ; the two sides being between six and eight cubits distant from each other. The southern altar, reserved for the Pratiprasthatr?', is to be of the usual size of the altar at the havirya^ila. The ceremonies, detailed in I, 2, Brah- ma«as 4 and 5, have to be performed also on the present occasion. In the middle of the east side of the northern altar a stake is fixed in the ground. On the north side of the northern altar, and con- tiguous with it, a pit (^atvala), i^ cubits (the length of the wedge) square, is dug, so as to be separated on the west from the utkara (heap of rubbish) by a narrow passage.
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.
1barhis is tied up in three (bunches), and then ^ The uttara-vedi, or northern (or upper) altar, is not required at the performance of the Vaijvadeva, but at that of tlie Varuwa- praghasa/i ; see II, 5, 2, 5 seq. II KANDA, 5 ADHYAYA, I BRAHMAJVA, 1 9. 389 again in one ^ ; for such is the characteristic form of generation, since father and mother are a produc- tive (pair), and what is born forms a third element: hence that which is threefold is again (made) one. Thereto flowering shoots (of sacrificial grass) are tied: these he uses for the prastara^; for this is a productive union, and productive indeed are flower- ing shoots : this is why he takes flowering shoots for the prastara. 19. On putting the sacrificial dishes in their place, they churn the fire ^. For it was after Agni was born that Pra^apati's offspring was born ; and so for this (sacrificer) also offspring is born after Agni (the fire) has been produced : this is why they churn the fire, after they have deposited the sacrificial dishes in their place. ^ Three bunches of sacrificial grass are tied together with one band. Katy. V, i, 25, ^ For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq. ; I, 8, 3, 1 1 seq. ^ Katy. V, I, 27 seq. supplies the following details: — With the text (V%. V, 2 a, &c.), ' Agni's birth-place art thou,' the Adhvaryu takes up a piece of wood and puts it on the altar. With ' the two testicles are ye ' he lays on it two stalks of sacrificial grass. With 'Urvaji thou art' he places the lower ara«i (see p. 294, note 3) thereon. With ' Ayus (old age, or the son of Pururavas and Urvan) thou art' he touches the butter in the pot with the upper arawi ; and with ' Pururavas thou art' he puts it down on the lower arawi. He then calls on the Hotn to recite ' to the fire being churned out.' With the three formulas 'with the gayatri (trish/ubh, o-agati) metre I churn thee!' he churns thrice from left to right, and then alternately both ways until fire is produced. He then calls on the Hotr/ to recite 'to the born fire' (Sahkh. Ill, 13, 21); and in carrying the fire towards the Ahavaniya he makes him recite ' to (the fire) being carried for- ward.' With the text V, 3, he throws it down on the Ahavaniya hearth ; and (having put a kindling-stick on it) he makes two liba- tions of butter thereon with V, 4. 390 ^ATAPATIIA-BRAHMAA^A. 20.
2havaniya he makes him recite ' to (the fire) being carried for- ward.' With the text V, 3, he throws it down on the Ahavaniya hearth ; and (having put a kindling-stick on it) he makes two liba- tions of butter thereon with V, 4. 390 ^ATAPATIIA-BRAHMAA^A. 20. [At the Vaii-vadeva-offering] there are nine fore-offerings and nine after-offerings \ Now the vira^ metre consists of ten syllables : hence he ob- tains both times an inferior (incomplete) vira^ for the sake of production, because it was from that inferior (lower) source of production - that Pra^apati twice produced creatures — both the upright and those looking to the ground. This is why (the Vai^vadeva) has nine fore-offerings and nine after- offerings. 21. There are three Samish/ayaf-us^; for this (offering) is decidedly greater than an (ordinary) havir-ya^//a ^, since it has nine fore-offerings and nine after-offerings. However, there may also be only a single Samish/aya^iis, since this is a havir- ya^/la. The priest's fee for it (consists of) the first- born calf (of the season). 22. And what race, what prosperity accrued to Pra^apati from his offering this sacrifice, that same race he produces, that same prosperity he attains ^ The same number of praya^as and anuya^-as are prescribed for the Varuwapraghasa// (see II, 5, 2, 30 and 41, with notes) and for the Mahahavis of the Sakamedha/2. Katy.V, 2, 8. ^ Or rather, from that productive nyuna (womb, lit. defective, lower); see II, i, i, 13. ^ See I, 9, 2, 25 seq. The formula used, if there be only one Samish/aya^us, is the same as at the Darjapurwamasa, viz. II, 21 b (VIII, 21). If there are three, they are offered to the wind (vata), the sacrifice, and the lord of sacrifice respectively; the formulas Va^. S. VIII, 22 a b being used with the second and third. Katy. V, 2, 9. For the Varu7zapraghasa/i and Sakamedha^ three Samish/a- ya_^us are prescribed, and for the .5'unasiriya only one. * Viz. such as the new and full-moon sacrifice, which serves as the model siicrifice, and at which there are only five fore-offerings and three after-offerings. See I, 5, 3, i seq.; I, 8, 2, 7 seq. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 4. 39 1 whosoever, knowing this, offers this sacrifice : let him therefore perform this sacrifice. Second Brahmaa^a. B. The Varua^apraghasa Offerixgs. 1. Now it was by means of the Vai^vadeva that Pra^apati produced hving beings. The beings pro- ckiced by him ate (ghas) Variu^a's barley corn ; for originally the barley belonged to Varu;^a. And from their eating Variu^a's barleycorn the name Varu;2a- praghasa/^ (is derived).
3s by means of the Vai^vadeva that Pra^apati produced hving beings. The beings pro- ckiced by him ate (ghas) Variu^a's barley corn ; for originally the barley belonged to Varu;^a. And from their eating Variu^a's barleycorn the name Varu;2a- praghasa/^ (is derived). 2. Varu;^a seized them ; and on being seized by Varu;/a, they became rent all over ^ ; and they lay and sat them down breathing in and breathing out. The out-breathing and in-breathing forsook them not, but all the other deities ^ forsook them ; and owing to these two, the creatures did not perish. 3. Pra^apati healed them by means of that obla- tion : both the creatures that were born and those that were unborn he delivered from Varu/^a's noose ; and his creatures were born without disease and blemish. 4. Now when this (sacrificer) performs these offerings in the fourth month (after the Vai^vadeva), he does so either because thus Varu;^a does not seize his offspring, or because the gods performed (the same offering); and both the children that have been born to him and those that are yet unborn he thereby delivers from Varu;^a's noose, and his chil- dren are born without disease and blemish. This is why he performs these offerings in the fourth month. ^ Paridima, i. e. swollen, dropsical. 2 In the St. Petersb. Diet, de vat a is here taken as 'ore:an of sense.' 392 DATAPATH A-BR A HMAiVA. 5. At this (sacrifice) there are two altars and two fires \ The reason why there are two altars and two ^ For the performance of the Varu«apraghasa,^ the Adhvaryu and his assistant, the Pratiprasthatrzj have to prepare, — to the east of the Ahavaniya, and at the distance of at least three steps (pra- krama) from it, — two altars, separate from each other by about a span (of thumb and fore-finger), one south of the other. The northern one, belonging to the Adhvaryu, is to measure between four and five cubits along the west side, and between three and four cubits along the east side ; the two sides being between six and eight cubits distant from each other. The southern altar, reserved for the Pratiprasthatr?', is to be of the usual size of the altar at the havirya^ila. The ceremonies, detailed in I, 2, Brah- ma«as 4 and 5, have to be performed also on the present occasion. In the middle of the east side of the northern altar a stake is fixed in the ground. On the north side of the northern altar, and con- tiguous with it, a pit (^atvala), i^ cubits (the length of the wedge) square, is dug, so as to be separated on the west from the utkara (heap of rubbish) by a narrow passage.
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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