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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1all is ' Svadha nama/^!' 25. As to this, Asuri said, ' Let them call for the ^'rausha^ (by " O ^Sravaya"), and let them respond with the " (Astu) ^'rausha/," and let them pronounce the " Vasha/," lest we should depart from the manner of the sacrifice.' 26. [The Adhvaryu] then says, ' Pronounce the in- vitatory prayer to the fathers, accompanied by Soma !' or ' — to Soma, accompanied by the fathers!' — Two invitatory prayers he (the Hot;V) pronounces (at the offerings), because it is with one that one moves the gods, and with two the fathers, since the fathers have departed once (for all)- : hence he pronounces two invitatory prayers. ^ At the sacrifice to the Manes, the Agnidhra, when uttering his response, stands south of the Adhvaryu. See p. 132, note. The first syllable of 'svadha' is protracted. According to the comm. on Katy. V, 9, 12, the offering formulas also begin with 'Ye svadha- mahe,' instead of 'Ye ya^'amahe ' (see I, 5, 2, 16 and note). - I do not quite see the pertinency of the reason here alleged, unless it be that the author means to say that once (by the first II KAiVDA, 6 ADHYAYA, I BRAHMAiVA, 27. 429 27. [The Adhvaryu] makes an 'under-layer' of butter (in the ^uhu or offering-spoon). He then cuts a piece from the cake, and together therewith some of the parched grain and the porridge ^ This he puts down at the same time (in the ^uhu) ; makes two sprinkHngs of butter thereon ; and re-anoints (replenishes with butter, the parts of the sacrificial dishes from which he has made) the cuttings. He does not walk over (to the south side of the fire) ; but having risen and stepped up (to the fire) on the same side (where he was seated), and called (on the Agntdhra) for the ' ^'rausha/,' he says (to the Hotr/), * Pronounce the offering-prayer to the fathers, accom- panied by Soma!' and pours the oblation (into the fire) as soon as the Vasha/^ has been uttered. act) the fathers have departed, and by a second act they return hither. According to A^val. 11, 19, 22, the two invitatory prayers to the Pitara;^ Somavanta/; are Rig-v. X, 15, i ; IX, 96, 11; to SomaPitri'mat, Rig-v. I, 91,1; 20; to the Pitaro Barhishada//, Rig-v. X, 15, 4; 3; to the Pitaro'gnishvatta/z, Rig-v. X, 15, 11; 13 ; [toYama X, 14, 4; 5.]— The offering-prayers being respectively, Rig-v. X, 15, 5 ; VIII, 48, 13; X, 15, 2 ; X, 15, 14 ; [X, 14, i.] Somewhat different the Black Ya^us; viz. Soma Pitrzmat, anuvakyas Rig-v. I, 91, i; IX, 96, 11; yagyCx VIII, 48, 13; Pi tar o Barhishada//, anuvakyas X, 15, 4 ; 3; y^gya.
2ing respectively, Rig-v. X, 15, 5 ; VIII, 48, 13; X, 15, 2 ; X, 15, 14 ; [X, 14, i.] Somewhat different the Black Ya^us; viz. Soma Pitrzmat, anuvakyas Rig-v. I, 91, i; IX, 96, 11; yagyCx VIII, 48, 13; Pi tar o Barhishada//, anuvakyas X, 15, 4 ; 3; y^gya. X, 15, 5; Pitaro 'gnishvatta/^, anuvakyas X, 15, 11; 14 (ye 'gnishvatta/2, &c. !); ya^'-ya ' vanyayai dugdhe,' &c. [Then either upahoma with the formulas X, 15, i; 2 ; IV, 2, 16; or] an oblation to Agni Kavya- vah ana (anuvakyas, I. 'y ad agne kavyavahana,' 2. X, 15, 12 ; ya^ya X, 14, 3) [and another to Yama Ahgirasvat Pitrz'mat (anuv. X, 14, 4 ; 5 ; y%ya X, 14, 6).] Taitt. S. I, 8, 5 ; II, 6, 12 ; Taitt. Br. I, 6, 9. 1 From the centre of each sacrificial dish he makes one 'cutting' with the ^r/tavadana, shaped like a cow's ear. Katy. V, 9, 2, and Schol. ^ Or rather the ' Svadha nama//,' cf. par. 24. The Adhvaryu makes the oblation with his left hand, while looking towards the south. Paddh. on Katy.V, 9. 430 S-ATAPATHA-BRAHMAJVA. 28. Thereupon he says, ' Pronounce the invita- tory prayer to the fathers, seated on the barhis !' He then makes an under-layer of butter, takes a ' cutthig' from (the north part of) the parched grain, and together therewith some of the porridge and the cake ; puts down all this at the same time (in the ^hu) ; makes two sprinklings of butter thereon, and re-anoints (the places of) the cuttings. He does not walk across ; but having stepped up (to the fire) on the same side and called for the ' 6'rausha/,' he says, ' Pronounce the offering-prayer to the fathers, seated on the barhis!' and pours out the oblation as soon as the Vasha^ has been uttered. 29. Thereupon he says, ' Pronounce the invita- tory prayer to the fathers, consumed by the fire!' He then makes an under-layer of butter, takes a cut- ting from (the south part of) the porridge, and there- with some of the cake and the parched grains ; puts down all this at the same time (in the^ihu); makes two sprinklings of butter thereon, and re-anoints (the places of) the cuttings. He does not walk across ; but having stepped up (to the fire) on the same side, and called for the ' .S'raushaA' he says, ' Pronounce the offering-prayer to the fathers, con- sumed by the fire ! ' and pours out the oblation as soon as the Vasha^* has been uttered. 30. Thereupon he says, ' Pronounce the invita- tory prayer to Agni Kavyavahana !' that bemg for (Agni as) the Svish/akm (' maker of good offer- ing').
3the fathers, con- sumed by the fire ! ' and pours out the oblation as soon as the Vasha^* has been uttered. 30. Thereupon he says, ' Pronounce the invita- tory prayer to Agni Kavyavahana !' that bemg for (Agni as) the Svish/akm (' maker of good offer- ing'). For to the gods indeed he is havyava- hana ('bearer of oblations'), and to the fathers he is kavyavahana ('the bearer of what is meet for the wise') : hence he sa)'s, ' Pronounce the invita- tory prayer to Agni Kavyavahana ! ' TI KAA'DA, 6 ADHYAYA, I BRAHMAA^A, 33. 43 T 31. He makes an under-layer of butter (in the offering-spoon) ; then cuts a piece from (the front part of) the cake, and therewith some of the parched grain and the porridge ; puts down all this at the same time ; and makes two sprinklings of butter thereon. The (places from which he has made the) cuttings he does not replenish with butter, nor does he walk across ; but having stepped up (to the fire) on the same side (where he was seated), and called for the ' ^'rausha/,' he says, ' Pronounce the offering- prayer to Agni Kavyavahana!' and pours out the oblation, as soon as the Vasha^ has been uttered. 32. Now the reason why he does not walk across (to the ordinary place of offering), but pours out the oblation after stepping up (to the fire) on the same side, is that the fathers have departed once for all ; and the reason also, why he cuts but once from each of the sacrificial dishes, is that the fathers have departed once for all. And the reason why in making the cuttings, he keeps them together, is that the fathers are the seasons ; — he thus keeps the seasons together, joins them to one another : that is why in making the cuttings, he keeps them together. 2,3. Here now some hand over that entire (remaining) porridge to the Hotrz ; and the Hotrz, having invoked it\ smells it and hands it to the ^ According to the comm. on Katy. V, 9, 1 3, ' mantha/^ ' is, in that case, substituted for 'i^a' in the invocation, see I, 8, i, 19 seq. The Kawva MS. has as follows : Thereupon, by way of ida, they place that same porridge into the hand of the Hotr/. The.Hotr/', having invoked it, smells it. They hand it to the Agnidhra. The Agnidhra smells it. They hand it to the Brahman. The Brahman smells it. As to this Asuri said, 'As from any other oblation they cut off the "ifi?a" and the fore-portion, so let them cut off and smell, 432 ^ATAPATHA-BRAHMAATA. Brahman. The Brahman smells it and hands it to the Agnidhra ; and the Agnidhra also smells it. And so indeed they do this.
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.
1all is ' Svadha nama/^!' 25. As to this, Asuri said, ' Let them call for the ^'rausha^ (by " O ^Sravaya"), and let them respond with the " (Astu) ^'rausha/," and let them pronounce the " Vasha/," lest we should depart from the manner of the sacrifice.' 26. [The Adhvaryu] then says, ' Pronounce the in- vitatory prayer to the fathers, accompanied by Soma !' or ' — to Soma, accompanied by the fathers!' — Two invitatory prayers he (the Hot;V) pronounces (at the offerings), because it is with one that one moves the gods, and with two the fathers, since the fathers have departed once (for all)- : hence he pronounces two invitatory prayers. ^ At the sacrifice to the Manes, the Agnidhra, when uttering his response, stands south of the Adhvaryu. See p. 132, note. The first syllable of 'svadha' is protracted. According to the comm. on Katy. V, 9, 12, the offering formulas also begin with 'Ye svadha- mahe,' instead of 'Ye ya^'amahe ' (see I, 5, 2, 16 and note). - I do not quite see the pertinency of the reason here alleged, unless it be that the author means to say that once (by the first II KAiVDA, 6 ADHYAYA, I BRAHMAiVA, 27. 429 27. [The Adhvaryu] makes an 'under-layer' of butter (in the ^uhu or offering-spoon). He then cuts a piece from the cake, and together therewith some of the parched grain and the porridge ^ This he puts down at the same time (in the ^uhu) ; makes two sprinkHngs of butter thereon ; and re-anoints (replenishes with butter, the parts of the sacrificial dishes from which he has made) the cuttings. He does not walk over (to the south side of the fire) ; but having risen and stepped up (to the fire) on the same side (where he was seated), and called (on the Agntdhra) for the ' ^'rausha/,' he says (to the Hotr/), * Pronounce the offering-prayer to the fathers, accom- panied by Soma!' and pours the oblation (into the fire) as soon as the Vasha/^ has been uttered. act) the fathers have departed, and by a second act they return hither. According to A^val. 11, 19, 22, the two invitatory prayers to the Pitara;^ Somavanta/; are Rig-v. X, 15, i ; IX, 96, 11; to SomaPitri'mat, Rig-v. I, 91,1; 20; to the Pitaro Barhishada//, Rig-v. X, 15, 4; 3; to the Pitaro'gnishvatta/z, Rig-v. X, 15, 11; 13 ; [toYama X, 14, 4; 5.]— The offering-prayers being respectively, Rig-v. X, 15, 5 ; VIII, 48, 13; X, 15, 2 ; X, 15, 14 ; [X, 14, i.] Somewhat different the Black Ya^us; viz. Soma Pitrzmat, anuvakyas Rig-v. I, 91, i; IX, 96, 11; yagyCx VIII, 48, 13; Pi tar o Barhishada//, anuvakyas X, 15, 4 ; 3; y^gya.
2ing respectively, Rig-v. X, 15, 5 ; VIII, 48, 13; X, 15, 2 ; X, 15, 14 ; [X, 14, i.] Somewhat different the Black Ya^us; viz. Soma Pitrzmat, anuvakyas Rig-v. I, 91, i; IX, 96, 11; yagyCx VIII, 48, 13; Pi tar o Barhishada//, anuvakyas X, 15, 4 ; 3; y^gya. X, 15, 5; Pitaro 'gnishvatta/^, anuvakyas X, 15, 11; 14 (ye 'gnishvatta/2, &c. !); ya^'-ya ' vanyayai dugdhe,' &c. [Then either upahoma with the formulas X, 15, i; 2 ; IV, 2, 16; or] an oblation to Agni Kavya- vah ana (anuvakyas, I. 'y ad agne kavyavahana,' 2. X, 15, 12 ; ya^ya X, 14, 3) [and another to Yama Ahgirasvat Pitrz'mat (anuv. X, 14, 4 ; 5 ; y%ya X, 14, 6).] Taitt. S. I, 8, 5 ; II, 6, 12 ; Taitt. Br. I, 6, 9. 1 From the centre of each sacrificial dish he makes one 'cutting' with the ^r/tavadana, shaped like a cow's ear. Katy. V, 9, 2, and Schol. ^ Or rather the ' Svadha nama//,' cf. par. 24. The Adhvaryu makes the oblation with his left hand, while looking towards the south. Paddh. on Katy.V, 9. 430 S-ATAPATHA-BRAHMAJVA. 28. Thereupon he says, ' Pronounce the invita- tory prayer to the fathers, seated on the barhis !' He then makes an under-layer of butter, takes a ' cutthig' from (the north part of) the parched grain, and together therewith some of the porridge and the cake ; puts down all this at the same time (in the ^hu) ; makes two sprinklings of butter thereon, and re-anoints (the places of) the cuttings. He does not walk across ; but having stepped up (to the fire) on the same side and called for the ' 6'rausha/,' he says, ' Pronounce the offering-prayer to the fathers, seated on the barhis!' and pours out the oblation as soon as the Vasha^ has been uttered. 29. Thereupon he says, ' Pronounce the invita- tory prayer to the fathers, consumed by the fire!' He then makes an under-layer of butter, takes a cut- ting from (the south part of) the porridge, and there- with some of the cake and the parched grains ; puts down all this at the same time (in the^ihu); makes two sprinklings of butter thereon, and re-anoints (the places of) the cuttings. He does not walk across ; but having stepped up (to the fire) on the same side, and called for the ' .S'raushaA' he says, ' Pronounce the offering-prayer to the fathers, con- sumed by the fire ! ' and pours out the oblation as soon as the Vasha^* has been uttered. 30. Thereupon he says, ' Pronounce the invita- tory prayer to Agni Kavyavahana !' that bemg for (Agni as) the Svish/akm (' maker of good offer- ing').
3the fathers, con- sumed by the fire ! ' and pours out the oblation as soon as the Vasha^* has been uttered. 30. Thereupon he says, ' Pronounce the invita- tory prayer to Agni Kavyavahana !' that bemg for (Agni as) the Svish/akm (' maker of good offer- ing'). For to the gods indeed he is havyava- hana ('bearer of oblations'), and to the fathers he is kavyavahana ('the bearer of what is meet for the wise') : hence he sa)'s, ' Pronounce the invita- tory prayer to Agni Kavyavahana ! ' TI KAA'DA, 6 ADHYAYA, I BRAHMAA^A, 33. 43 T 31. He makes an under-layer of butter (in the offering-spoon) ; then cuts a piece from (the front part of) the cake, and therewith some of the parched grain and the porridge ; puts down all this at the same time ; and makes two sprinklings of butter thereon. The (places from which he has made the) cuttings he does not replenish with butter, nor does he walk across ; but having stepped up (to the fire) on the same side (where he was seated), and called for the ' ^'rausha/,' he says, ' Pronounce the offering- prayer to Agni Kavyavahana!' and pours out the oblation, as soon as the Vasha^ has been uttered. 32. Now the reason why he does not walk across (to the ordinary place of offering), but pours out the oblation after stepping up (to the fire) on the same side, is that the fathers have departed once for all ; and the reason also, why he cuts but once from each of the sacrificial dishes, is that the fathers have departed once for all. And the reason why in making the cuttings, he keeps them together, is that the fathers are the seasons ; — he thus keeps the seasons together, joins them to one another : that is why in making the cuttings, he keeps them together. 2,3. Here now some hand over that entire (remaining) porridge to the Hotrz ; and the Hotrz, having invoked it\ smells it and hands it to the ^ According to the comm. on Katy. V, 9, 1 3, ' mantha/^ ' is, in that case, substituted for 'i^a' in the invocation, see I, 8, i, 19 seq. The Kawva MS. has as follows : Thereupon, by way of ida, they place that same porridge into the hand of the Hotr/. The.Hotr/', having invoked it, smells it. They hand it to the Agnidhra. The Agnidhra smells it. They hand it to the Brahman. The Brahman smells it. As to this Asuri said, 'As from any other oblation they cut off the "ifi?a" and the fore-portion, so let them cut off and smell, 432 ^ATAPATHA-BRAHMAATA. Brahman. The Brahman smells it and hands it to the Agnidhra ; and the Agnidhra also smells it. And so indeed they do this.
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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