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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1is by the rain that plants grow ; and on the plants being eaten and the water drunk, milk is produced out of that water. Hence it is he (Vayu) that produces it; and for this reason it is (offered) to Vayu. 8. Then follows a cake on one potsherd for Surya. Now Surya, indeed, is yonder scorching (sun) ; it is he that governs all this (world), now by means of a good, now by a bad (king)-; he assigns its place to everything here, now under a good, now under a bad (king) : ' Now that I have obtained the victory, may he, in his pleasure, govern me through a good (king), may he assign to me a place under a good (king) ! ' thus he thinks ; and for this reason there is a cake on one potsherd for Siirya. 9. The priests' fee for this (oblation to Surya) 7, I, Taitt. Br. I, 7, i, i, to Indra 6'unasira (i.e. Indra,- accom- panied by ^una and Sir a, Say.). ' According to Katy. V, 1 1, 6-10, the milk, in this case, is to be offered quite fresh (and warm) from the cow, without having been put on the fire. Rice-gruel may, however, be offered instead. ^ Or, ' now by good, now by bad (means).' II KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 12. 447 is a white horse ^; whereby it is made of the characteristic form of yonder scorching (sun). If he be unable to procure a white horse, it may be a white bull ; whereby it is likewise made of the characteristic form of yonder scorching (sun). 10. He may offer the ^'unasirya at the same time when he performs the Sakamedha offerings. By offer- ing (Seasonal sacrifices) three times in the year, he indeed obtains the (whole) year : he may therefore offer (the ^'unasirya) at any time ^. 11. Here now some wish to take possession of the nights ; and should he wish to take possession of the nights, let him offer the 6'unasirya (on the day) when, previously to the full-moon of Phalguna, (the new moon) becomes visible in yonder sky. 12. Let him then get consecrated (for the Soma- sacrifice), lest the Phalguna full-moon again pass by without his offering (Soma). For were the Phalguna full-moon again to pass by without his having ^ According to Taitt. S. I, 8, 7, Taitt. Br. I, 7, i, 2, the Dakshi«a consists of a plough yoked with twelve oxen. ^ That is to say, he may perform the -Sunasirya, either immedi- ately after the Sakamedha/^, or at any time within four months after that sacrifice (comm. on Katy. V, 11, 3). Our author, however, evi- dently favours the views set forth in the succeeding paragraphs.
2at is to say, he may perform the -Sunasirya, either immedi- ately after the Sakamedha/^, or at any time within four months after that sacrifice (comm. on Katy. V, 11, 3). Our author, however, evi- dently favours the views set forth in the succeeding paragraphs. According to these, the householder who wishes to discontinue the Seasonal offerings after the first round, and to become a Soma- sacrificer, is to perform the »S'unasirya on the first day of the waxing moon of Phalguna, and then to undergo the diksh^, or rite of consecration for the Soma-sacrifice (see III, i, 2, i seq.), either immediately or before the approaching full-moon, when he is to perform the Agnish/oma (or an animal off'ering to Agni and Soma or an Agneyi ish/i, Katy. V, 11, 15). If, on the other hand, he in- tends to continue the ^dturmasyas for another year (or more), he is to perform the ^unasirya on the upavasatha, or day preceding the full-moon. 448 ^ATAPATHA-BRAHMAATA. offered (Soma), he would certainly have to begin anew (to perform the Seasonal offerings) : hence the Phalguna full-moon should not again pass by without his offering Soma. Such (is the rule) for him who discontinues (the Seasonal offerings). 13. And in the case of one who recommences (the Seasonal offerings), — let him perform the ^'una- sirya on the day preceding the Phalguna full-moon, and on the following day the Vaii'vadeva, and after that the Full-moon offering. This, then, (is the rule) for him who recommences (the Seasonal offerings). 14. Then as to (the Sacrificer) shaving his head all rounds Now yonder sun, indeed, faces every quarter ; it drinks up whatever (moisture) it dries up here : hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food. 15. This fire also faces every quarter, since it burns all they put into it from whatsoever quarter : hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food. 16. This man, on the other hand, faces but one quarter ; but by shaving his head all round he comes to face every quarter ; and whosoever, knowing this, has his head shaved all round, becomes just such a consumer of food as those two : let him therefore have his head shaved all round. 17. And on this point Asuri said, 'What in the world has it to do with his face, even if he were to shave off all the hair of his head! It is by offering ^ ' Parivartayate ' (' nivartayate,' Ka«va), lit. ' he causes himself to be turned round,' is the technical expression for having one's head shaved all round (the j-ikha, or lock of hair on the crown of the head).
3the hair of his head! It is by offering ^ ' Parivartayate ' (' nivartayate,' Ka«va), lit. ' he causes himself to be turned round,' is the technical expression for having one's head shaved all round (the j-ikha, or lock of hair on the crown of the head). . II KAA^JDA, 6 ADHYAYA, 4 BRAHMAiVA, 4. 449 thrice in the year that he comes to face all the quar- ters and becomes a consumer of food : let him there- fore not trouble himself about shaving his head.' Fourth BRAHMAiVA. 1. Now when it is said, that the gods, by means of the Sakamedha offerings, slew Vr/tra and gained that supreme authority which they now wield, — it is rather by means of all the Seasonal sacrifices that the gods slew Vr/tra ; it is by all of them that they gained that supreme authority which they now wield. 2. They spake, ' With what king, with what leader^ shall we fight?' Agni spake, ' With me for your king, with me for your leader!' With Agni for their king, with Agni for their leader, they gained four months ; and with the Brahman (sacer- dotium) and the threefold science they encompassed them. 3. They spake, 'With what king, with what leader shall we fight?' Varu;2a spake, 'With me for your king, with me for your leader!' With Varu;m for their king, with Varu;^a for their leader, they gained other four months ; and with the Brahman and the threefold science they encompassed them, 4. They spake, 'With what king, with what leader shall we fight?' Indra spake, 'With me for )our king, with me for your leader!' With Indra for their king, with Indra for their leader, they gained other four months ; and with the Brahman and the three- fold science they encompassed them. ' Anika (?' van-guard '). cf. V, 3, i. i * senaya^ senanir anikam;' 11, 5, 3. 2. [X2] G g 450 5ATAPATHA-BRAHMAiVA. 5. And, accordingly, when he performs the Vai^va- deva, he thereby gains four months, with Agni for his king, with Agni for his leader. Then (in shaving) are used a porcupine's quill spotted in three places, and a copper razor ; that three-spotted porcupine's quill resembles the threefold science, and the copper razor resembles the Brahman ; for the Brahman is fire, and fire is of reddish (lohita) colour : hence a copper (loha) razor is used. Therewith he has (his head) shaved all round ^ ; and thus he (the Adhvaryir encompasses him with the Brahman and the threefold science. 6. And when he performs the Varu/zapraghasa offerings, he thereby gains other four months, with Varu;2a for his king, with Varu;2a for his leader.
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.
1is by the rain that plants grow ; and on the plants being eaten and the water drunk, milk is produced out of that water. Hence it is he (Vayu) that produces it; and for this reason it is (offered) to Vayu. 8. Then follows a cake on one potsherd for Surya. Now Surya, indeed, is yonder scorching (sun) ; it is he that governs all this (world), now by means of a good, now by a bad (king)-; he assigns its place to everything here, now under a good, now under a bad (king) : ' Now that I have obtained the victory, may he, in his pleasure, govern me through a good (king), may he assign to me a place under a good (king) ! ' thus he thinks ; and for this reason there is a cake on one potsherd for Siirya. 9. The priests' fee for this (oblation to Surya) 7, I, Taitt. Br. I, 7, i, i, to Indra 6'unasira (i.e. Indra,- accom- panied by ^una and Sir a, Say.). ' According to Katy. V, 1 1, 6-10, the milk, in this case, is to be offered quite fresh (and warm) from the cow, without having been put on the fire. Rice-gruel may, however, be offered instead. ^ Or, ' now by good, now by bad (means).' II KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 12. 447 is a white horse ^; whereby it is made of the characteristic form of yonder scorching (sun). If he be unable to procure a white horse, it may be a white bull ; whereby it is likewise made of the characteristic form of yonder scorching (sun). 10. He may offer the ^'unasirya at the same time when he performs the Sakamedha offerings. By offer- ing (Seasonal sacrifices) three times in the year, he indeed obtains the (whole) year : he may therefore offer (the ^'unasirya) at any time ^. 11. Here now some wish to take possession of the nights ; and should he wish to take possession of the nights, let him offer the 6'unasirya (on the day) when, previously to the full-moon of Phalguna, (the new moon) becomes visible in yonder sky. 12. Let him then get consecrated (for the Soma- sacrifice), lest the Phalguna full-moon again pass by without his offering (Soma). For were the Phalguna full-moon again to pass by without his having ^ According to Taitt. S. I, 8, 7, Taitt. Br. I, 7, i, 2, the Dakshi«a consists of a plough yoked with twelve oxen. ^ That is to say, he may perform the -Sunasirya, either immedi- ately after the Sakamedha/^, or at any time within four months after that sacrifice (comm. on Katy. V, 11, 3). Our author, however, evi- dently favours the views set forth in the succeeding paragraphs.
2at is to say, he may perform the -Sunasirya, either immedi- ately after the Sakamedha/^, or at any time within four months after that sacrifice (comm. on Katy. V, 11, 3). Our author, however, evi- dently favours the views set forth in the succeeding paragraphs. According to these, the householder who wishes to discontinue the Seasonal offerings after the first round, and to become a Soma- sacrificer, is to perform the »S'unasirya on the first day of the waxing moon of Phalguna, and then to undergo the diksh^, or rite of consecration for the Soma-sacrifice (see III, i, 2, i seq.), either immediately or before the approaching full-moon, when he is to perform the Agnish/oma (or an animal off'ering to Agni and Soma or an Agneyi ish/i, Katy. V, 11, 15). If, on the other hand, he in- tends to continue the ^dturmasyas for another year (or more), he is to perform the ^unasirya on the upavasatha, or day preceding the full-moon. 448 ^ATAPATHA-BRAHMAATA. offered (Soma), he would certainly have to begin anew (to perform the Seasonal offerings) : hence the Phalguna full-moon should not again pass by without his offering Soma. Such (is the rule) for him who discontinues (the Seasonal offerings). 13. And in the case of one who recommences (the Seasonal offerings), — let him perform the ^'una- sirya on the day preceding the Phalguna full-moon, and on the following day the Vaii'vadeva, and after that the Full-moon offering. This, then, (is the rule) for him who recommences (the Seasonal offerings). 14. Then as to (the Sacrificer) shaving his head all rounds Now yonder sun, indeed, faces every quarter ; it drinks up whatever (moisture) it dries up here : hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food. 15. This fire also faces every quarter, since it burns all they put into it from whatsoever quarter : hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food. 16. This man, on the other hand, faces but one quarter ; but by shaving his head all round he comes to face every quarter ; and whosoever, knowing this, has his head shaved all round, becomes just such a consumer of food as those two : let him therefore have his head shaved all round. 17. And on this point Asuri said, 'What in the world has it to do with his face, even if he were to shave off all the hair of his head! It is by offering ^ ' Parivartayate ' (' nivartayate,' Ka«va), lit. ' he causes himself to be turned round,' is the technical expression for having one's head shaved all round (the j-ikha, or lock of hair on the crown of the head).
3the hair of his head! It is by offering ^ ' Parivartayate ' (' nivartayate,' Ka«va), lit. ' he causes himself to be turned round,' is the technical expression for having one's head shaved all round (the j-ikha, or lock of hair on the crown of the head). . II KAA^JDA, 6 ADHYAYA, 4 BRAHMAiVA, 4. 449 thrice in the year that he comes to face all the quar- ters and becomes a consumer of food : let him there- fore not trouble himself about shaving his head.' Fourth BRAHMAiVA. 1. Now when it is said, that the gods, by means of the Sakamedha offerings, slew Vr/tra and gained that supreme authority which they now wield, — it is rather by means of all the Seasonal sacrifices that the gods slew Vr/tra ; it is by all of them that they gained that supreme authority which they now wield. 2. They spake, ' With what king, with what leader^ shall we fight?' Agni spake, ' With me for your king, with me for your leader!' With Agni for their king, with Agni for their leader, they gained four months ; and with the Brahman (sacer- dotium) and the threefold science they encompassed them. 3. They spake, 'With what king, with what leader shall we fight?' Varu;2a spake, 'With me for your king, with me for your leader!' With Varu;m for their king, with Varu;^a for their leader, they gained other four months ; and with the Brahman and the threefold science they encompassed them, 4. They spake, 'With what king, with what leader shall we fight?' Indra spake, 'With me for )our king, with me for your leader!' With Indra for their king, with Indra for their leader, they gained other four months ; and with the Brahman and the three- fold science they encompassed them. ' Anika (?' van-guard '). cf. V, 3, i. i * senaya^ senanir anikam;' 11, 5, 3. 2. [X2] G g 450 5ATAPATHA-BRAHMAiVA. 5. And, accordingly, when he performs the Vai^va- deva, he thereby gains four months, with Agni for his king, with Agni for his leader. Then (in shaving) are used a porcupine's quill spotted in three places, and a copper razor ; that three-spotted porcupine's quill resembles the threefold science, and the copper razor resembles the Brahman ; for the Brahman is fire, and fire is of reddish (lohita) colour : hence a copper (loha) razor is used. Therewith he has (his head) shaved all round ^ ; and thus he (the Adhvaryir encompasses him with the Brahman and the threefold science. 6. And when he performs the Varu/zapraghasa offerings, he thereby gains other four months, with Varu;2a for his king, with Varu;2a for his leader.
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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