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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1stake 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. With the mould dug up from the pit, the so-called uttara-vedi (upper or north altar) is raised on the northern altar, either of the same dimensions as the pit (i^ cubits square) or one third of the area of the northern altar, and so that the stake marks the middle of its east side. In the centre of this mound he makes a hollow (or 'navel'), a span square ; and the whole mound is then bestrewed with fine gravel. The texts used while tracing the sides of the pit, thrice throwing the wooden sword within the marked-off space, and raising the uttara-vedi, are given Va^. S. V, 9-10. During the night the uttara-vedi remains covered with udumbara or plaksha branches or with sacrificial grass. Next morning the two fires for the newly-constructed fire- places are taken from the Ahavaniya, either by dividing the latter into two equal parts, or by means of two bundles of firewood (threefold bound, see p. 389, note i), lighted at it, and carried eastwards in a pan covered with sand or mould. While the fires, together with the lustral water and a spoonful of ghee, taken from the pot by five ladlings with the sruva, are taken eastward, the Hotri thrice recites the verse ' Pra devyam deva,' &c. ; and the Pratipras- that;-/ draws, with the wooden sword, a line from the Ahavaniya to the south-west corner (or 'right hip') of the northern altar, or to the uttara-vedi. The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering the II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 8. 393 fires, is that thereby one frees the creatures from Varu?2a's noose both ways,' — on the one side (he frees) the upright, and on the other those looking to the ground : this is why there are two altars and two fires. 6. On the northern (uttara) altar he raises the uttara-vedi (upper or north altar), not on the southern one. Varu;m, doubtless, is the nobility, and the Maruts are the people : he thus makes the nobility superior (uttara) to the people ; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar. 7.
2s, is the nobility, and the Maruts are the people : he thus makes the nobility superior (uttara) to the people ; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar. 7. In the first place there are those five obla- tions ^ For by means of those five oblations Pra^a- pati produced the creatures, with them he freed the creatures both ways from Varu;^a's noose, — on the one side (he freed) the upright, and on the other those that tend to the ground : this is why there are those five oblations. 8. Then follows a cake on twelve potsherds for Indra and Agni. Indra and Agni indeed are the out-breathing and in-breathing : thus this is like texts Va^. S. V, 11; whereupon he pours out on it crosswise the spoonful of clarified butter, with the texts V, 12; and lays, with the mantras V, 13, three enclosing-sticks (paridhi) of pitadaru wood round the ' navel' (see I, 3, 4, 2 seq.), and puts bdellium, fragrant reed-grass, and the front-hair of a ram on the ' navel' as a foundation (sambhara, see II, i, i, i seq.) for the fire, which is then laid down thereon. On a hearth-mound (khara), a cubit square, formed on the southern altar, the Pratiprasthatrz' also lays down his fire, after performing the usual fivefold lustration (see p. 2). Thereupon the pranita-water is brought forward in the way set forth at I, i, i, 12 seq. Katy. V, 3, 9-4, 21. For a different mode of transferring the fire to the special fire-places, see p. 396, note i. ^ See II, 5, I, II, with note. 394 ^ATAPATHA-BRAHMAATA. doing a good turn to one who has done him a good turn ; for it is owing to these two that his creatures^ did not perish. Hence he now restores his creatures by means of the out-breathing and in- breathing, bestows out-breathing and in-breathing on them : this is why there is a cake on twelve pot- sherds for Indra and Agni. 9. On both (fires) there is an oblation of curds. It is on milk that the creatures subsist and by means of milk that they were preserved : hence it is with that by which they were preserved and whereon they subsist, that he delivers them both ways from Varu;2a's noose, — on the one side (he delivers) the upright and on the other those looking to the ground. This is why there is an oblation of curds on both (fires). 10. The northern one is offered to Varu//?a, since it was Varuna. who seized his (Pra^apati's) creatures: hence he thereby directly delivers them from Va- ru;^a's noose. The southern one is offered to the Maruts.
3y there is an oblation of curds on both (fires). 10. The northern one is offered to Varu//?a, since it was Varuna. who seized his (Pra^apati's) creatures: hence he thereby directly delivers them from Va- ru;^a's noose. The southern one is offered to the Maruts. It is for the sake of diversity that it is offered to the Maruts ; for a repetition he would un- doubtedly commit, were he to offer both to Varu;^a. Moreover, it was from the south that the Maruts intended to slay his (Pra^apati's) creatures, and with that share he propitiated them : for this reason the southern (oblation of curds) belongs to the Maruts. 11. Upon both (dishes of curds) he scatters karira-fruits^; for with karira-fruits Pra^apati ^ That is, his offspring and cattle. ^ The fruit of Capparis Aphylla. According to Sayawa, on Taitt. I, 8, 3, it is karira-shoots — which he says resemble the Soma-creeper (soniavalli) — that are so used ; but he also mentions that some authorities take karira to mean the fruit. According to a sutra he II KANDA, 5 ADilYAYA, 2 BRAHMAA^A, 1 6. 395 bestowed happiness (ka) on the creatures, and so does he (the sacrificer) thereby bestow happiness on the creatures. 12. Upon both of them he also scatters i"ami- leaves ; for with jami-leaves Pra^apati bestowed bHss (^am) on the creatures, and so does he now thereby bestow bhss on the creatures. 13. Then follows a cake on one potsherd for Ka (Pra^apati) ; for by that cake on one potsherd to Ka Pra^apati indeed bestowed happiness (ka) on the creatures, and so does he (the sacrificer) now bestow happiness on the creatures by that one-cup cake : this is why there is a cake on one potsherd for Ka. 14. And on the first day, after husking and slightly roasting barley on the Dakshi;^agni, they prepare therewith as many dishes of karambha^ as there are members of the (sacrificer' s) family, exceeded by one. 15. At the same time they also prepare a ram and a ewe ; and if he be able to procure wool other than from e^aka sheep, let him wash it and stick it on both the ram and the ewe ; but should he not be able to procure wool other than from e^^aka sheep, tufts of kui'a grass may also be (used). ] 6, The reason why there are a ram and a ewe is that the ram manifestly is Varu;^a's victim, so that he thereby manifestly delivers the creatures from Varu;^a's noose. They are made of barley, because it was when they (the creatures) had eaten barley that Varu;^a seized them.
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.
1stake 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. With the mould dug up from the pit, the so-called uttara-vedi (upper or north altar) is raised on the northern altar, either of the same dimensions as the pit (i^ cubits square) or one third of the area of the northern altar, and so that the stake marks the middle of its east side. In the centre of this mound he makes a hollow (or 'navel'), a span square ; and the whole mound is then bestrewed with fine gravel. The texts used while tracing the sides of the pit, thrice throwing the wooden sword within the marked-off space, and raising the uttara-vedi, are given Va^. S. V, 9-10. During the night the uttara-vedi remains covered with udumbara or plaksha branches or with sacrificial grass. Next morning the two fires for the newly-constructed fire- places are taken from the Ahavaniya, either by dividing the latter into two equal parts, or by means of two bundles of firewood (threefold bound, see p. 389, note i), lighted at it, and carried eastwards in a pan covered with sand or mould. While the fires, together with the lustral water and a spoonful of ghee, taken from the pot by five ladlings with the sruva, are taken eastward, the Hotri thrice recites the verse ' Pra devyam deva,' &c. ; and the Pratipras- that;-/ draws, with the wooden sword, a line from the Ahavaniya to the south-west corner (or 'right hip') of the northern altar, or to the uttara-vedi. The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering the II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 8. 393 fires, is that thereby one frees the creatures from Varu?2a's noose both ways,' — on the one side (he frees) the upright, and on the other those looking to the ground : this is why there are two altars and two fires. 6. On the northern (uttara) altar he raises the uttara-vedi (upper or north altar), not on the southern one. Varu;m, doubtless, is the nobility, and the Maruts are the people : he thus makes the nobility superior (uttara) to the people ; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar. 7.
2s, is the nobility, and the Maruts are the people : he thus makes the nobility superior (uttara) to the people ; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar. 7. In the first place there are those five obla- tions ^ For by means of those five oblations Pra^a- pati produced the creatures, with them he freed the creatures both ways from Varu;^a's noose, — on the one side (he freed) the upright, and on the other those that tend to the ground : this is why there are those five oblations. 8. Then follows a cake on twelve potsherds for Indra and Agni. Indra and Agni indeed are the out-breathing and in-breathing : thus this is like texts Va^. S. V, 11; whereupon he pours out on it crosswise the spoonful of clarified butter, with the texts V, 12; and lays, with the mantras V, 13, three enclosing-sticks (paridhi) of pitadaru wood round the ' navel' (see I, 3, 4, 2 seq.), and puts bdellium, fragrant reed-grass, and the front-hair of a ram on the ' navel' as a foundation (sambhara, see II, i, i, i seq.) for the fire, which is then laid down thereon. On a hearth-mound (khara), a cubit square, formed on the southern altar, the Pratiprasthatrz' also lays down his fire, after performing the usual fivefold lustration (see p. 2). Thereupon the pranita-water is brought forward in the way set forth at I, i, i, 12 seq. Katy. V, 3, 9-4, 21. For a different mode of transferring the fire to the special fire-places, see p. 396, note i. ^ See II, 5, I, II, with note. 394 ^ATAPATHA-BRAHMAATA. doing a good turn to one who has done him a good turn ; for it is owing to these two that his creatures^ did not perish. Hence he now restores his creatures by means of the out-breathing and in- breathing, bestows out-breathing and in-breathing on them : this is why there is a cake on twelve pot- sherds for Indra and Agni. 9. On both (fires) there is an oblation of curds. It is on milk that the creatures subsist and by means of milk that they were preserved : hence it is with that by which they were preserved and whereon they subsist, that he delivers them both ways from Varu;2a's noose, — on the one side (he delivers) the upright and on the other those looking to the ground. This is why there is an oblation of curds on both (fires). 10. The northern one is offered to Varu//?a, since it was Varuna. who seized his (Pra^apati's) creatures: hence he thereby directly delivers them from Va- ru;^a's noose. The southern one is offered to the Maruts.
3y there is an oblation of curds on both (fires). 10. The northern one is offered to Varu//?a, since it was Varuna. who seized his (Pra^apati's) creatures: hence he thereby directly delivers them from Va- ru;^a's noose. The southern one is offered to the Maruts. It is for the sake of diversity that it is offered to the Maruts ; for a repetition he would un- doubtedly commit, were he to offer both to Varu;^a. Moreover, it was from the south that the Maruts intended to slay his (Pra^apati's) creatures, and with that share he propitiated them : for this reason the southern (oblation of curds) belongs to the Maruts. 11. Upon both (dishes of curds) he scatters karira-fruits^; for with karira-fruits Pra^apati ^ That is, his offspring and cattle. ^ The fruit of Capparis Aphylla. According to Sayawa, on Taitt. I, 8, 3, it is karira-shoots — which he says resemble the Soma-creeper (soniavalli) — that are so used ; but he also mentions that some authorities take karira to mean the fruit. According to a sutra he II KANDA, 5 ADilYAYA, 2 BRAHMAA^A, 1 6. 395 bestowed happiness (ka) on the creatures, and so does he (the sacrificer) thereby bestow happiness on the creatures. 12. Upon both of them he also scatters i"ami- leaves ; for with jami-leaves Pra^apati bestowed bHss (^am) on the creatures, and so does he now thereby bestow bhss on the creatures. 13. Then follows a cake on one potsherd for Ka (Pra^apati) ; for by that cake on one potsherd to Ka Pra^apati indeed bestowed happiness (ka) on the creatures, and so does he (the sacrificer) now bestow happiness on the creatures by that one-cup cake : this is why there is a cake on one potsherd for Ka. 14. And on the first day, after husking and slightly roasting barley on the Dakshi;^agni, they prepare therewith as many dishes of karambha^ as there are members of the (sacrificer' s) family, exceeded by one. 15. At the same time they also prepare a ram and a ewe ; and if he be able to procure wool other than from e^aka sheep, let him wash it and stick it on both the ram and the ewe ; but should he not be able to procure wool other than from e^^aka sheep, tufts of kui'a grass may also be (used). ] 6, The reason why there are a ram and a ewe is that the ram manifestly is Varu;^a's victim, so that he thereby manifestly delivers the creatures from Varu;^a's noose. They are made of barley, because it was when they (the creatures) had eaten barley that Varu;^a seized them.
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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