Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1hy 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. A pair they form, so that he quotes, above a hundred jami-leaves and above a thousand kariras should be strewn over the two dishes of curds. Cf. Taitt. Br. I, 6,5,5- ' A kind of porridge prepared with roasted barley, coarsely frround, and sour curds. 39^ 5ATAPATHA-BRAHMAiy^A. delivers the creatures from Varu;/a's noose through conjugal union. 1 7. The ewe he places on the southern, and the ram on the northern dish of curds ; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man. 18. The Adhvaryu places all the (other) sacrificial dishes upon the northern altar ; and the Pratipras- th3.tri places on the southern altar that dish of curds (belonging to the Maruts). 19. Having thus placed the sacrificial dishes, he churns the fire ; and having churned it and placed it on (the hearth) \ he offers thereon. The Adhvaryu in the first place says (to the Hotr?')^, ' Recite to the fire that is being kindled!' Both (the Adhvaryu and the Pratiprasth^tr?) then put firewood on (the fire) and both reserve one kindling-stick each ; and they both pour out the first libation (aghara). There- upon the Adhvaryu says, 'Agnidh, trim the fire!' Although the summons is given, the trimming does not take place (immediately) ^ 20. Thereupon the Pratiprasthatr/ returns (to where the sacrificer's wife is seated). When he is about to lead the wife away, he asks her, ' With ^ The author here apparently alludes to a different way of trans- ferring the fire to the new fire-places from that detailed by Katya- yana (see p. 392, note i). The same mode seems to be referred to by the Paddhati on Katy. V, 4 (p. 467). According to this mode (called samaropawa, or mounting of the fire), the old fires are 'taken up' by means of the two arawis being lighted, or rather heated, at them, and then ' churned out' and placed on the newly- prepared hearth-mounds. ^ For the detailed course of procedure, see I, 3, 5, i seq. ^ Asawsrzsh/am eva bhavati sampreshitam. The Ka;/va recen- sion reads, asawsr/sh/a evagnir bhavati sampreshita/2. Cf. par. 30. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 22. 397 whom boldest thou intercourse?' Now when a woman who belongs to one (man) carries on inter- course with another, she undoubtedly commits (a sin) against Varu;^a.
2sawsr/sh/a evagnir bhavati sampreshita/2. Cf. par. 30. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 22. 397 whom boldest thou intercourse?' Now when a woman who belongs to one (man) carries on inter- course with another, she undoubtedly commits (a sin) against Varu;^a. He therefore thus asks her, lest she should sacrifice with a secret pang in her mind; for when confessed the sin becomes less, since it becomes truth ; this is why he thus asks her. And whatever (connection) she confesses^ not, that indeed will turn out injurious to her relatives. 21. He then makes her say the text (HI, 44), ' We invoke the Maruts, the voracious consumers of eneimies, delighting in their porridge.' This (verse) is (of like import) as the invitatory prayer : she therewith invites them to these dishes ^. 22. Of these (dishes) there is one for each de- scendant ; as many (children) as there are in the (sacrificer's) family, so many (dishes) there are, ex- ceeded by one. There being one for each descendant, he thereby delivers from Varu/^a's noose one by one the children born to him ; and' there being an additional one, he thereby delivers from Varu;/a's ' According to Katy. V, 5, 7-9, she is either to give the total number or the names of her lovers, or to hold up as many stalks of grass. [If she have none, she is to reply, ' with no one else.' Comm.] — ' He makes the wife speak (confess) : (thereby) he renders her pure, and then he leads her to penance. Were she not to reveal (the name of) a paramour she has, she would harm a dear relative. Let her declare " N. N. is my paramour," by thus declaring (any one) she causes him to be seized by Varu«a.' Taitt. Br. I, 6, 5, 2. 2 According to the Black Ya^s, the Pratiprasthatr/ mutters this formula, while leading the mistress to the place of offering. The sacrificer then recites as the invitatory prayer the verse given in par. 28 (Va^. S. Ill, 46); while the offering-prayer (Va^. S. Ill, 45) and the text III, 47 (par. 29) are muttered by both the husband and wife. Taitt, I, 6, 5, 3 argues against the practice of the wife being made to pronounce the anuvakya. 398 ^atapatha-brAhmaata. noose those children of his that are as yet unborn : this is why there are (the same number of dishes) exceeded by one. 23. (In the form of) dishes they are, because it is from cHshes that food is eaten ; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varu;^a seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket.
3it is from cHshes that food is eaten ; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varu;^a seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket. The wife offers (together with her husband) : thus he delivers his offspring from Varu;2a's noose through conjugal union. 24. She offers previously to the sacrifice, pre- viously to the oblations, since the people do not eat offerings, and the Maruts are the people. Now when Pra^apati's creatures, being seized by Varu;-Ja, became rent all over, and sat and lay them down, breathing in and breathing out, then the Maruts destroyed their sin ; and so do the IMaruts now destroy the sin of his (the sacrificer's) offspring. This is why she offers previously to the sacrifice, previously to the oblations. 25. He^ offers in the southern fire, with the text (III, 45), 'Whatever (sin we have committed) in the village and forest,' — for both in the village and in the forest sin is committed; — 'whatever in society and in our own self,' — by * whatever (we have com- mitted) in society,' he means to say 'against man;' and by 'whatever in our own self (indriya), he means to say 'against the gods;' — 'whatever sin ^ According to Katy. V, 5, 11, either the mistress alone oflers, or she together with her husband. In the latter case, the offering- formula (as well as the dedicatory formula, 'This to the Maruts') is pronounced by both. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 29. 399 we have here committed, that we expiate by offering, Svaha !' — whereby he says * whatsoever sin we have committed, from all that we rid ourselves.' 26. Thereupon he mutters the (verse) addressed to Indra and referring to the Maruts. — Now when the Maruts destroyed the sin of Pra^apati's crea- tures, he thought within himself, ' I hope they will not destroy my creatures.' 27. He muttered that (verse) addressed to Indra and referring to the Maruts. Indra indeed is the nobility, and the Maruts are the people ; and the nobility are the controllers of the people : ' They shall be controlled,' he thought ; and therefore (that verse, Vaj^. S. Ill, 46) is addressed to Indra. 28. ' Let there not, O Indra, be (fight) for us here in battles with the gods, since there is a share for thee in the sacrifice, O fiery one ! — for thee, the mighty showerer of gifts, whose Maruts the song of the offerer stream-like celebrates.' 29. He then makes her say the text (Va^. S.
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.
1hy 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. A pair they form, so that he quotes, above a hundred jami-leaves and above a thousand kariras should be strewn over the two dishes of curds. Cf. Taitt. Br. I, 6,5,5- ' A kind of porridge prepared with roasted barley, coarsely frround, and sour curds. 39^ 5ATAPATHA-BRAHMAiy^A. delivers the creatures from Varu;/a's noose through conjugal union. 1 7. The ewe he places on the southern, and the ram on the northern dish of curds ; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man. 18. The Adhvaryu places all the (other) sacrificial dishes upon the northern altar ; and the Pratipras- th3.tri places on the southern altar that dish of curds (belonging to the Maruts). 19. Having thus placed the sacrificial dishes, he churns the fire ; and having churned it and placed it on (the hearth) \ he offers thereon. The Adhvaryu in the first place says (to the Hotr?')^, ' Recite to the fire that is being kindled!' Both (the Adhvaryu and the Pratiprasth^tr?) then put firewood on (the fire) and both reserve one kindling-stick each ; and they both pour out the first libation (aghara). There- upon the Adhvaryu says, 'Agnidh, trim the fire!' Although the summons is given, the trimming does not take place (immediately) ^ 20. Thereupon the Pratiprasthatr/ returns (to where the sacrificer's wife is seated). When he is about to lead the wife away, he asks her, ' With ^ The author here apparently alludes to a different way of trans- ferring the fire to the new fire-places from that detailed by Katya- yana (see p. 392, note i). The same mode seems to be referred to by the Paddhati on Katy. V, 4 (p. 467). According to this mode (called samaropawa, or mounting of the fire), the old fires are 'taken up' by means of the two arawis being lighted, or rather heated, at them, and then ' churned out' and placed on the newly- prepared hearth-mounds. ^ For the detailed course of procedure, see I, 3, 5, i seq. ^ Asawsrzsh/am eva bhavati sampreshitam. The Ka;/va recen- sion reads, asawsr/sh/a evagnir bhavati sampreshita/2. Cf. par. 30. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 22. 397 whom boldest thou intercourse?' Now when a woman who belongs to one (man) carries on inter- course with another, she undoubtedly commits (a sin) against Varu;^a.
2sawsr/sh/a evagnir bhavati sampreshita/2. Cf. par. 30. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 22. 397 whom boldest thou intercourse?' Now when a woman who belongs to one (man) carries on inter- course with another, she undoubtedly commits (a sin) against Varu;^a. He therefore thus asks her, lest she should sacrifice with a secret pang in her mind; for when confessed the sin becomes less, since it becomes truth ; this is why he thus asks her. And whatever (connection) she confesses^ not, that indeed will turn out injurious to her relatives. 21. He then makes her say the text (HI, 44), ' We invoke the Maruts, the voracious consumers of eneimies, delighting in their porridge.' This (verse) is (of like import) as the invitatory prayer : she therewith invites them to these dishes ^. 22. Of these (dishes) there is one for each de- scendant ; as many (children) as there are in the (sacrificer's) family, so many (dishes) there are, ex- ceeded by one. There being one for each descendant, he thereby delivers from Varu/^a's noose one by one the children born to him ; and' there being an additional one, he thereby delivers from Varu;/a's ' According to Katy. V, 5, 7-9, she is either to give the total number or the names of her lovers, or to hold up as many stalks of grass. [If she have none, she is to reply, ' with no one else.' Comm.] — ' He makes the wife speak (confess) : (thereby) he renders her pure, and then he leads her to penance. Were she not to reveal (the name of) a paramour she has, she would harm a dear relative. Let her declare " N. N. is my paramour," by thus declaring (any one) she causes him to be seized by Varu«a.' Taitt. Br. I, 6, 5, 2. 2 According to the Black Ya^s, the Pratiprasthatr/ mutters this formula, while leading the mistress to the place of offering. The sacrificer then recites as the invitatory prayer the verse given in par. 28 (Va^. S. Ill, 46); while the offering-prayer (Va^. S. Ill, 45) and the text III, 47 (par. 29) are muttered by both the husband and wife. Taitt, I, 6, 5, 3 argues against the practice of the wife being made to pronounce the anuvakya. 398 ^atapatha-brAhmaata. noose those children of his that are as yet unborn : this is why there are (the same number of dishes) exceeded by one. 23. (In the form of) dishes they are, because it is from cHshes that food is eaten ; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varu;^a seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket.
3it is from cHshes that food is eaten ; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varu;^a seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket. The wife offers (together with her husband) : thus he delivers his offspring from Varu;2a's noose through conjugal union. 24. She offers previously to the sacrifice, pre- viously to the oblations, since the people do not eat offerings, and the Maruts are the people. Now when Pra^apati's creatures, being seized by Varu;-Ja, became rent all over, and sat and lay them down, breathing in and breathing out, then the Maruts destroyed their sin ; and so do the IMaruts now destroy the sin of his (the sacrificer's) offspring. This is why she offers previously to the sacrifice, previously to the oblations. 25. He^ offers in the southern fire, with the text (III, 45), 'Whatever (sin we have committed) in the village and forest,' — for both in the village and in the forest sin is committed; — 'whatever in society and in our own self,' — by * whatever (we have com- mitted) in society,' he means to say 'against man;' and by 'whatever in our own self (indriya), he means to say 'against the gods;' — 'whatever sin ^ According to Katy. V, 5, 11, either the mistress alone oflers, or she together with her husband. In the latter case, the offering- formula (as well as the dedicatory formula, 'This to the Maruts') is pronounced by both. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 29. 399 we have here committed, that we expiate by offering, Svaha !' — whereby he says * whatsoever sin we have committed, from all that we rid ourselves.' 26. Thereupon he mutters the (verse) addressed to Indra and referring to the Maruts. — Now when the Maruts destroyed the sin of Pra^apati's crea- tures, he thought within himself, ' I hope they will not destroy my creatures.' 27. He muttered that (verse) addressed to Indra and referring to the Maruts. Indra indeed is the nobility, and the Maruts are the people ; and the nobility are the controllers of the people : ' They shall be controlled,' he thought ; and therefore (that verse, Vaj^. S. Ill, 46) is addressed to Indra. 28. ' Let there not, O Indra, be (fight) for us here in battles with the gods, since there is a share for thee in the sacrifice, O fiery one ! — for thee, the mighty showerer of gifts, whose Maruts the song of the offerer stream-like celebrates.' 29. He then makes her say the text (Va^. S.
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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