Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1tings, and steps across (to the south of the fire). The Adhvaryu, having called for the ' ^'rausha// says (to the Hotr^), ' Pronounce the offering-prayer to the Maruts ! ' and on the ' Vasha/ ' being uttered, (the Pratiprasthat/^z) he pours out the oblation. 39. The Adhvaryu then proceeds with the cake on eleven potsherds for Ka; and having made that offering, he says, ' Pronounce the invitatory prayer to Agni Svish/akm (" the maker of good offering") ! ' The Adhvaryu then takes cuttings from all (his) oblations, one from each ; and the Pratiprasthatr? also takes one cutting from that oblation of curds (to the Maruts). They then pour twice butter upon (the portions), and step across (to the south side of the fires). On stepping across and calling for the '^rausha^f/ the Adhvaryu says, ' Pronounce the offer- ing-prayer to Agni Svish^'akm ; and after the (con- cluding) * Vasha/,' they both pour out the oblation. 40. The Adhvaryu now cuts off the fore-portion. Having then cut off the Ida. piece by piece, he hands it to the Pratiprasthatr/ ; and the Pratiprasthatn puts thereon two cuttings from the Maruts' curds. He (the Adhvaryu) then pours twice butter thereon. After invoking (the I^a), they cleanse themselves \ 41. Thereupon the Adhvaryu says, 'O Brahman, shall I step forward?' Having put on the (remain- ing) kindling-stick 2, he says, 'Agnidh, trim the fire!' ' See I, 8, 1, 18-43. ^ See 11, 5, 2, 19, and I, 8, 2, 3. D d 2 404 ^-ATAPATHA-BRAHMAiVA. He, the Adhvaryu, then pours the clotted butter^ (in the p?Vshada^a-upabhm) into the two spoons (the ^uhu and upabhm) ; and the Pratiprasthatr/ also, if he have any clotted butter, divides it into two parts and pours it (into the two spoons) ; but if there is no clotted butter, he divides the butter in the upabhr/t in two parts and pours them out separately. Then both step across (to the south side of the fires). The Adhvaryu, having stepped across and called for the '^'rausha/,' says (to the Hotrz), ' Pronounce the offering-formula to the gods !' and, ' Pronounce the offering-formula !' at each (subsequent after- offering). Thus they both perform the nine after-offerings ^, pouring together (the butter from the spoons) at the (or at every) fourth after- offering. The reason why there are nine fore- offerings and nine after-offerings, is that he thereby delivers the creatures both times from Varu;^a's noose, — by the former (he delivers) the upright and by the latter those looking to the ground : for this reason there are nine fore-offerings and nine after- offerings. 42.
2nine after-offerings, is that he thereby delivers the creatures both times from Varu;^a's noose, — by the former (he delivers) the upright and by the latter those looking to the ground : for this reason there are nine fore-offerings and nine after- offerings. 42. They both then separate the spoons^, after laying them (on the altars). Having separated the spoons, and anointed the enclosing-sticks ; and hav- ing thereupon taken hold of the (middle) enclosing- * Pr?'shad-a^ya (lit. mottled butter) is clarified butter mixed with sour milk. ^ The recipients of the nine after-offerings are as follows : i. The divine Barhis ; 2. the divine doors ; 3. the divine dawn and night ; 4. the two divine benefactresses (^osh/ri) ; 5. the two goddesses of potent sacrifice (ur^ahuti); 6. the two divine Hot/Ys; 7. the three goddesses; 8. the divine Naraj'a?;/sa; 9. the divine Agni Svish- Aikr/t. Cf. p. 400, note 2. * See I, 8, 3, I seq. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 45. 405 Stick, and called for the (Agnidhra's) '5'rausha/,' the Adhvaryu thus addresses (the Hotrz)^, ' The divine Hotr/s are summoned for the proclamation of suc- cess ; the human is called upon for the song of praise!' The Hotre then intones the song of praise (sliktavaka). Thereupon both seize their prastara- bunches and throw them (into the fires) ; both take a single straw each therefrom and remain sitting by (the fires) ; when the Hotrt recites the song of praise, — 43. The Agnidhra says, 'Throw after!' Both (the Adhvaryu and PratiprasthatW ) throw (the stalk) after (the prastara) ; and both touch themselves. 44. He (the Agnidhra) then says^, ' Discourse (with me)!' [The Adhvaryu asks,] 'Has he gone (to the gods), Agnidh?' — 'He has gone!' — 'Bid (the gods) hear!' — 'Yea, may (one) hear!' — 'Good- speed to the divine Hotr/s! Success to the human!' — The Adhvaryu also (afterwards) -"^ says (to the Hot?^?), 'Pronounce the "All-hail and blessing!'" They both throw the enclosing-sticks (into the fire) ; and after taking up the spoons together, they both place them on the wooden sword*. 45. Thereupon the Adhvaryu returns (to the Garhapatya fire) and performs the Patnisa;;2- ya^as^ The Pratlprasthatr/, in the meantime, 1 See I, 8, 3, 10 seq. ' See I, 8, 3, 20 seq. 3 In thus briefly recapitulating the chief points of the course of sacrificial performance, the author's object is merely to assign to each officiating priest — especially to the Adhvaryu and his assist- ant, the Pratiprasthatr/ — his special share of business.
3seq. 3 In thus briefly recapitulating the chief points of the course of sacrificial performance, the author's object is merely to assign to each officiating priest — especially to the Adhvaryu and his assist- ant, the Pratiprasthatr/ — his special share of business. In the actual performance, the pronunciation of the formula of ' All-hail and blessing' (see 1,9, r, 26), of course, comes after the throwing of the enclosing-sticks into the fire (see I, 8, 3, 22). * Seel, 8, 3, 26. ' Seel, 9, 2, 1. 406 ^-ATAPATHA-BRAIIMAiVA. remains waiting. After performing the Patnisaw- ya^as, the Adhvaryu steps up (to the northern fire). 46, He (the Adhvaryu) performs the three Sami- sh/aya^us (with the respective texts)^- the Prati- prasth^t;-/ takes up his spoon (and performs those oblations) silently. — The same garments, worn by the sacrificer and his wife at the Vaij-vadeva, should be put on also on this occasion. They now take (the havis) mixed with the burnt scrapings of the Varu^^a curds, and betake themselves to (the place of) the expiatory bath (avabhrztha). This (ablution) stands in relation to Varuna, (being performed) with a view to deliverance from Varu;^a's power. No Saman- hymn is sung on this occasion, for at this (sacrifice) nothing whatever is performed with a Saman-hymn. Having silently walked thither and entered (the water), he (the Adhvaryu) immerses (the vessel containing the scrapings). 47. With the text (Vaf. S. HI, 48), 'O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods, and with the help of mortals the sin committed against mortals ! Preserve me, O God, from injury from the fiercely-howling (demon)!' Those (garments worn while bathing) ^ he may give ^ See p. 390, note 3. ^ Katy. V, 5, 30-33, and the scholiasts supply the following; par- ticulars : The sacrificer and his- wife, accompanied by the priests, are to repair to some quiet part of flowing water. The Adhvaryu then takes the sacrificer by the arm and makes him enter the water. Thereupon he himself enters, strews sacrificial grass on the water, puts a stick on it, and thereon oflfers a spoonful of butter to Agni. Then follow six oblations, viz. four fore-offerings, performed in the usual way (the one to the Barhis being omitted) ; II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 48. 407 to whichever (priest) he chooses, since they are not the garments of an initiated person. Even as a snake casts its skin, so does he cast away all his sin. 48.
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.
1tings, and steps across (to the south of the fire). The Adhvaryu, having called for the ' ^'rausha// says (to the Hotr^), ' Pronounce the offering-prayer to the Maruts ! ' and on the ' Vasha/ ' being uttered, (the Pratiprasthat/^z) he pours out the oblation. 39. The Adhvaryu then proceeds with the cake on eleven potsherds for Ka; and having made that offering, he says, ' Pronounce the invitatory prayer to Agni Svish/akm (" the maker of good offering") ! ' The Adhvaryu then takes cuttings from all (his) oblations, one from each ; and the Pratiprasthatr? also takes one cutting from that oblation of curds (to the Maruts). They then pour twice butter upon (the portions), and step across (to the south side of the fires). On stepping across and calling for the '^rausha^f/ the Adhvaryu says, ' Pronounce the offer- ing-prayer to Agni Svish^'akm ; and after the (con- cluding) * Vasha/,' they both pour out the oblation. 40. The Adhvaryu now cuts off the fore-portion. Having then cut off the Ida. piece by piece, he hands it to the Pratiprasthatr/ ; and the Pratiprasthatn puts thereon two cuttings from the Maruts' curds. He (the Adhvaryu) then pours twice butter thereon. After invoking (the I^a), they cleanse themselves \ 41. Thereupon the Adhvaryu says, 'O Brahman, shall I step forward?' Having put on the (remain- ing) kindling-stick 2, he says, 'Agnidh, trim the fire!' ' See I, 8, 1, 18-43. ^ See 11, 5, 2, 19, and I, 8, 2, 3. D d 2 404 ^-ATAPATHA-BRAHMAiVA. He, the Adhvaryu, then pours the clotted butter^ (in the p?Vshada^a-upabhm) into the two spoons (the ^uhu and upabhm) ; and the Pratiprasthatr/ also, if he have any clotted butter, divides it into two parts and pours it (into the two spoons) ; but if there is no clotted butter, he divides the butter in the upabhr/t in two parts and pours them out separately. Then both step across (to the south side of the fires). The Adhvaryu, having stepped across and called for the '^'rausha/,' says (to the Hotrz), ' Pronounce the offering-formula to the gods !' and, ' Pronounce the offering-formula !' at each (subsequent after- offering). Thus they both perform the nine after-offerings ^, pouring together (the butter from the spoons) at the (or at every) fourth after- offering. The reason why there are nine fore- offerings and nine after-offerings, is that he thereby delivers the creatures both times from Varu;^a's noose, — by the former (he delivers) the upright and by the latter those looking to the ground : for this reason there are nine fore-offerings and nine after- offerings. 42.
2nine after-offerings, is that he thereby delivers the creatures both times from Varu;^a's noose, — by the former (he delivers) the upright and by the latter those looking to the ground : for this reason there are nine fore-offerings and nine after- offerings. 42. They both then separate the spoons^, after laying them (on the altars). Having separated the spoons, and anointed the enclosing-sticks ; and hav- ing thereupon taken hold of the (middle) enclosing- * Pr?'shad-a^ya (lit. mottled butter) is clarified butter mixed with sour milk. ^ The recipients of the nine after-offerings are as follows : i. The divine Barhis ; 2. the divine doors ; 3. the divine dawn and night ; 4. the two divine benefactresses (^osh/ri) ; 5. the two goddesses of potent sacrifice (ur^ahuti); 6. the two divine Hot/Ys; 7. the three goddesses; 8. the divine Naraj'a?;/sa; 9. the divine Agni Svish- Aikr/t. Cf. p. 400, note 2. * See I, 8, 3, I seq. II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 45. 405 Stick, and called for the (Agnidhra's) '5'rausha/,' the Adhvaryu thus addresses (the Hotrz)^, ' The divine Hotr/s are summoned for the proclamation of suc- cess ; the human is called upon for the song of praise!' The Hotre then intones the song of praise (sliktavaka). Thereupon both seize their prastara- bunches and throw them (into the fires) ; both take a single straw each therefrom and remain sitting by (the fires) ; when the Hotrt recites the song of praise, — 43. The Agnidhra says, 'Throw after!' Both (the Adhvaryu and PratiprasthatW ) throw (the stalk) after (the prastara) ; and both touch themselves. 44. He (the Agnidhra) then says^, ' Discourse (with me)!' [The Adhvaryu asks,] 'Has he gone (to the gods), Agnidh?' — 'He has gone!' — 'Bid (the gods) hear!' — 'Yea, may (one) hear!' — 'Good- speed to the divine Hotr/s! Success to the human!' — The Adhvaryu also (afterwards) -"^ says (to the Hot?^?), 'Pronounce the "All-hail and blessing!'" They both throw the enclosing-sticks (into the fire) ; and after taking up the spoons together, they both place them on the wooden sword*. 45. Thereupon the Adhvaryu returns (to the Garhapatya fire) and performs the Patnisa;;2- ya^as^ The Pratlprasthatr/, in the meantime, 1 See I, 8, 3, 10 seq. ' See I, 8, 3, 20 seq. 3 In thus briefly recapitulating the chief points of the course of sacrificial performance, the author's object is merely to assign to each officiating priest — especially to the Adhvaryu and his assist- ant, the Pratiprasthatr/ — his special share of business.
3seq. 3 In thus briefly recapitulating the chief points of the course of sacrificial performance, the author's object is merely to assign to each officiating priest — especially to the Adhvaryu and his assist- ant, the Pratiprasthatr/ — his special share of business. In the actual performance, the pronunciation of the formula of ' All-hail and blessing' (see 1,9, r, 26), of course, comes after the throwing of the enclosing-sticks into the fire (see I, 8, 3, 22). * Seel, 8, 3, 26. ' Seel, 9, 2, 1. 406 ^-ATAPATHA-BRAIIMAiVA. remains waiting. After performing the Patnisaw- ya^as, the Adhvaryu steps up (to the northern fire). 46, He (the Adhvaryu) performs the three Sami- sh/aya^us (with the respective texts)^- the Prati- prasth^t;-/ takes up his spoon (and performs those oblations) silently. — The same garments, worn by the sacrificer and his wife at the Vaij-vadeva, should be put on also on this occasion. They now take (the havis) mixed with the burnt scrapings of the Varu^^a curds, and betake themselves to (the place of) the expiatory bath (avabhrztha). This (ablution) stands in relation to Varuna, (being performed) with a view to deliverance from Varu;^a's power. No Saman- hymn is sung on this occasion, for at this (sacrifice) nothing whatever is performed with a Saman-hymn. Having silently walked thither and entered (the water), he (the Adhvaryu) immerses (the vessel containing the scrapings). 47. With the text (Vaf. S. HI, 48), 'O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods, and with the help of mortals the sin committed against mortals ! Preserve me, O God, from injury from the fiercely-howling (demon)!' Those (garments worn while bathing) ^ he may give ^ See p. 390, note 3. ^ Katy. V, 5, 30-33, and the scholiasts supply the following; par- ticulars : The sacrificer and his- wife, accompanied by the priests, are to repair to some quiet part of flowing water. The Adhvaryu then takes the sacrificer by the arm and makes him enter the water. Thereupon he himself enters, strews sacrificial grass on the water, puts a stick on it, and thereon oflfers a spoonful of butter to Agni. Then follow six oblations, viz. four fore-offerings, performed in the usual way (the one to the Barhis being omitted) ; II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 48. 407 to whichever (priest) he chooses, since they are not the garments of an initiated person. Even as a snake casts its skin, so does he cast away all his sin. 48.
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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