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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1head) 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. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved all round ; and thus he (the priest) encom- passes him with the Brahman and the threefold science. 7. And when he performs the Sakamedha offer- ings, he thereby gains other four months, with Indra for his king, with Indra for his leader. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved ; and thus he (the priest) encompasses him with the Brahman and the threefold science. 8. And when he performs the Vai-?vadeva, then he becomes Ao-ni, and attains to union with Aoni and to co-existence in his world. And when he performs the Varu;/apraghasa offerings, then he becomes Varu;^a, and attains to union with Varu;^a ^ See p. 448, note i. II KANDA, 6 ADHYAYA, 4 BRAhMAJVA, 9. 45 I and to co-existence in his world. And when he performs the Sakamedha offerings, then he becomes Indra, and attains to union with Indra and to co- existence in his world ^. 9. And in whatever season he goes to yonder world, that season passes him on to the next sea- son, and that season again passes him on to the next season, — he who performs the Seasonal sacrifices reaches the highest place, the supreme goal. Wherefore it is said, * They find not him that offereth the Seasonal offerings, for verily he goeth unto the highest place, to the supreme goal-.' ^ The Kawva text adds : And when he performs the 6'unasiriya, then he becomes Vayu, and attains to union with Vayu and to co-existence in his world. ^ The Ka«va text has: In whatever season the performer of Seasonal offerings goes to yonder world, that season passes him on to the next season, and that next one to the next one, — him the seasons, by transmission, make thus attain to the highest station, to the highest world. Wherefore is it said, ' They find not him that offereth the Seasonal offerings, for he conquereth the highest world, the highest conquest (paramaw hy eva lokam paramawz ^itim ^ayatiti).' Gg 2 ADDITIONS AND CORRECTIONS. Page 15, note r. The pole of Indian carts is itself firmly bound with thongs. P. 27, paragraph 10. Read, — Va^. S. I, 15 b; I, 15 c. P. 28, par. 12, and note 2.
2t conquest (paramaw hy eva lokam paramawz ^itim ^ayatiti).' Gg 2 ADDITIONS AND CORRECTIONS. Page 15, note r. The pole of Indian carts is itself firmly bound with thongs. P. 27, paragraph 10. Read, — Va^. S. I, 15 b; I, 15 c. P. 28, par. 12, and note 2. The Kawva text has the correct order of castes: 'tany etiiii ^atvari va^a ehili brahmawasyagahy adraveti ra^^anyasya Ita. vaisyasya ^adhaveti sudrasya.' P. 47, par. I. The Tailt. S. (11, 6, 6) has a somewhat different version of this legend : — Agni had three elder brothers. While carrj^ing the oblations to the gods, they perished. Agni was afraid, ' In like manner this one will meet with destruction (artim arishyati).' lie concealed himself. He entered the waters. The gods wished to find him. A fish betrayed him. He cursed it, ' May (people) kill thee by whatever means they can devise (dhiya-dhiya), who hast betrayed me !' Hence they kill the fish by whatever means they can devise, for he is accursed. They found him, and said to him, 'Come back to us and carry our oblation !' He said, ' I will ask a boon : whatever portion of the taken (ghee) shall fall outside the enclosing-sticks, before it is offered, that shall be my brothers' portion !' Hence whatever portion of the taken (ghee) falls outside the enclosing-sticks, that is their portion: with that he satisfies them. P. 47, par. 2. The Ka«va text reads, — ' They followed Indra even as now-a-days also a Brahman follows a Kshatriya blessing him (a.'awsamano'nu^arati).' P. 85, par. 6. Read, — for this represents the fringe (of the Sacrificer's nether garment), and it is on the right side that the fringe (is tucked in) .... for the fringe also is covered (by being tucked in). Cf. below to p. 36S. P. 118, line 18. Read, — 'Thine' instead of 'Your.' P. 164, par. 2. Professor Delbriick, Syntaktische Forschungen II, p. 118, trans- lates, ' And from the mouth which had been drinking sura, the sparrow sprang: hence the latter sings so merrily, for indeed he sings so merrily as if it had drank sura.' Differently, however, ibid. Ill, p. 64. P. 175, par. I. Compare also the corresponding legend in Taitt. Br. I, 6, 7, 4 : — Indra, having slain Vr/tra, went to the farthest distance, thinking ' I have committed a sin (aparadham, ? I have missed him).' He said, ' Who will find this out ?' The Maruts said, ' We will choose a boon, then we shall know : let the first offering be made to us ! ' They sported on him (, Vr/tra), &c. (According to Sayawa, on Taitt. S.
3ed a sin (aparadham, ? I have missed him).' He said, ' Who will find this out ?' The Maruts said, ' We will choose a boon, then we shall know : let the first offering be made to us ! ' They sported on him (, Vr/tra), &c. (According to Sayawa, on Taitt. S. I, 8, 4, Indra flees from fear and says, within the Marut's hearing, ' Is VWtra dead or not ? Who will go near him and find it out?' &c.) P. 183, par. I. According to Saya^a, on Taitt. Br. I, i, 3, 10, it was the Soma- plant (soma-valli) that was carried off by Gayatri devata, and one of its leaves (par«a) was broken off, and on falling to thegroiand became a pala.^a tree. See also Taitt. S.VI, 1,6; 6'at. Br. Ill, 2,4, i seq. ; Weber, Ind. Stud. II, 312 seq. P. 184, note 4. Add, — Compare Max Rlliller, Hist, of Anc. Sansk. Lit., p. 352. P. 206, par. 19. Correct, — ' Bhallaveya' (also II, 1, 4, 6). P. 288, note 2. On the etymology of nakshatra, see also Max Miiller, Rig-veda- Sawhita IV, p. Ixvi note. P. 310, pars. 8-9. Correct, — 'And whichever (of the Asuras) they (the gods) slew, he indeed remained the same (viz. alive). In consequence of this the gods were left inferior.' r*- 313) par. 20. The paragraph should have been rendered thus: — To Aru«a Aupave.'i his kinsmen said,' Thou art advanced in years: establish thou the fires!' He replied, 'Thereby ye tell me, "keep silence!" he who has estab- lished his fires must not speak an untruth, and only by not speaking at all one speaks no untruth: to that extent the service (of the consecrated fire) consists in truth.' Similarly the Ka/(va text, — aru«aw haupave.n;« ^/"iataya iikuh sthaviro va asy agni adhatsveti. — sa hova^a tan maitad brutha va^aw- yama evaidhiti ma brutheti na hy agni adhaya mr/'sha vaden no va^a vadato 'mr/shodyam asti tasmdd u satyara eva vivadishet. See Delbriick, Syntak- tische I'orschungen HI, p. 29. P. 368, par. 24. Read, — He (the Sacrificer) then pulls down the tuck of his (nether garment) and performs obeisance. Cf. p. 435, note 2. TRANSLITERATION OF ORIENTAL ALPHABETS. 453 r\ n '^ '~i n^ n 5c c f^ n D • 'O " - Ut>J»J k)o^ D ■■S 'O « — UoJ-L) U:) U<>^ ^ q *10\( ^ <^^>3 a^'aj 'B^ If I^ K- py Jw tu^ i«j r»r J*' IT ^ ;^ bc-g, cr 'bD M ^ Xi JS CI CO CO ^ 3 -S .H GJ 00 4J W QJ CO ji ^ 3 o r}< lO .a ' s - " - a, CO t>. CO C5 O — ' <M 3 ■ = E-" TRANSLITERATION OF ORIENTAL ALPIIALETS is 9 !5 8 ^ . e q . r r .
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.
1head) 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. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved all round ; and thus he (the priest) encom- passes him with the Brahman and the threefold science. 7. And when he performs the Sakamedha offer- ings, he thereby gains other four months, with Indra for his king, with Indra for his leader. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved ; and thus he (the priest) encompasses him with the Brahman and the threefold science. 8. And when he performs the Vai-?vadeva, then he becomes Ao-ni, and attains to union with Aoni and to co-existence in his world. And when he performs the Varu;/apraghasa offerings, then he becomes Varu;^a, and attains to union with Varu;^a ^ See p. 448, note i. II KANDA, 6 ADHYAYA, 4 BRAhMAJVA, 9. 45 I and to co-existence in his world. And when he performs the Sakamedha offerings, then he becomes Indra, and attains to union with Indra and to co- existence in his world ^. 9. And in whatever season he goes to yonder world, that season passes him on to the next sea- son, and that season again passes him on to the next season, — he who performs the Seasonal sacrifices reaches the highest place, the supreme goal. Wherefore it is said, * They find not him that offereth the Seasonal offerings, for verily he goeth unto the highest place, to the supreme goal-.' ^ The Kawva text adds : And when he performs the 6'unasiriya, then he becomes Vayu, and attains to union with Vayu and to co-existence in his world. ^ The Ka«va text has: In whatever season the performer of Seasonal offerings goes to yonder world, that season passes him on to the next season, and that next one to the next one, — him the seasons, by transmission, make thus attain to the highest station, to the highest world. Wherefore is it said, ' They find not him that offereth the Seasonal offerings, for he conquereth the highest world, the highest conquest (paramaw hy eva lokam paramawz ^itim ^ayatiti).' Gg 2 ADDITIONS AND CORRECTIONS. Page 15, note r. The pole of Indian carts is itself firmly bound with thongs. P. 27, paragraph 10. Read, — Va^. S. I, 15 b; I, 15 c. P. 28, par. 12, and note 2.
2t conquest (paramaw hy eva lokam paramawz ^itim ^ayatiti).' Gg 2 ADDITIONS AND CORRECTIONS. Page 15, note r. The pole of Indian carts is itself firmly bound with thongs. P. 27, paragraph 10. Read, — Va^. S. I, 15 b; I, 15 c. P. 28, par. 12, and note 2. The Kawva text has the correct order of castes: 'tany etiiii ^atvari va^a ehili brahmawasyagahy adraveti ra^^anyasya Ita. vaisyasya ^adhaveti sudrasya.' P. 47, par. I. The Tailt. S. (11, 6, 6) has a somewhat different version of this legend : — Agni had three elder brothers. While carrj^ing the oblations to the gods, they perished. Agni was afraid, ' In like manner this one will meet with destruction (artim arishyati).' lie concealed himself. He entered the waters. The gods wished to find him. A fish betrayed him. He cursed it, ' May (people) kill thee by whatever means they can devise (dhiya-dhiya), who hast betrayed me !' Hence they kill the fish by whatever means they can devise, for he is accursed. They found him, and said to him, 'Come back to us and carry our oblation !' He said, ' I will ask a boon : whatever portion of the taken (ghee) shall fall outside the enclosing-sticks, before it is offered, that shall be my brothers' portion !' Hence whatever portion of the taken (ghee) falls outside the enclosing-sticks, that is their portion: with that he satisfies them. P. 47, par. 2. The Ka«va text reads, — ' They followed Indra even as now-a-days also a Brahman follows a Kshatriya blessing him (a.'awsamano'nu^arati).' P. 85, par. 6. Read, — for this represents the fringe (of the Sacrificer's nether garment), and it is on the right side that the fringe (is tucked in) .... for the fringe also is covered (by being tucked in). Cf. below to p. 36S. P. 118, line 18. Read, — 'Thine' instead of 'Your.' P. 164, par. 2. Professor Delbriick, Syntaktische Forschungen II, p. 118, trans- lates, ' And from the mouth which had been drinking sura, the sparrow sprang: hence the latter sings so merrily, for indeed he sings so merrily as if it had drank sura.' Differently, however, ibid. Ill, p. 64. P. 175, par. I. Compare also the corresponding legend in Taitt. Br. I, 6, 7, 4 : — Indra, having slain Vr/tra, went to the farthest distance, thinking ' I have committed a sin (aparadham, ? I have missed him).' He said, ' Who will find this out ?' The Maruts said, ' We will choose a boon, then we shall know : let the first offering be made to us ! ' They sported on him (, Vr/tra), &c. (According to Sayawa, on Taitt. S.
3ed a sin (aparadham, ? I have missed him).' He said, ' Who will find this out ?' The Maruts said, ' We will choose a boon, then we shall know : let the first offering be made to us ! ' They sported on him (, Vr/tra), &c. (According to Sayawa, on Taitt. S. I, 8, 4, Indra flees from fear and says, within the Marut's hearing, ' Is VWtra dead or not ? Who will go near him and find it out?' &c.) P. 183, par. I. According to Saya^a, on Taitt. Br. I, i, 3, 10, it was the Soma- plant (soma-valli) that was carried off by Gayatri devata, and one of its leaves (par«a) was broken off, and on falling to thegroiand became a pala.^a tree. See also Taitt. S.VI, 1,6; 6'at. Br. Ill, 2,4, i seq. ; Weber, Ind. Stud. II, 312 seq. P. 184, note 4. Add, — Compare Max Rlliller, Hist, of Anc. Sansk. Lit., p. 352. P. 206, par. 19. Correct, — ' Bhallaveya' (also II, 1, 4, 6). P. 288, note 2. On the etymology of nakshatra, see also Max Miiller, Rig-veda- Sawhita IV, p. Ixvi note. P. 310, pars. 8-9. Correct, — 'And whichever (of the Asuras) they (the gods) slew, he indeed remained the same (viz. alive). In consequence of this the gods were left inferior.' r*- 313) par. 20. The paragraph should have been rendered thus: — To Aru«a Aupave.'i his kinsmen said,' Thou art advanced in years: establish thou the fires!' He replied, 'Thereby ye tell me, "keep silence!" he who has estab- lished his fires must not speak an untruth, and only by not speaking at all one speaks no untruth: to that extent the service (of the consecrated fire) consists in truth.' Similarly the Ka/(va text, — aru«aw haupave.n;« ^/"iataya iikuh sthaviro va asy agni adhatsveti. — sa hova^a tan maitad brutha va^aw- yama evaidhiti ma brutheti na hy agni adhaya mr/'sha vaden no va^a vadato 'mr/shodyam asti tasmdd u satyara eva vivadishet. See Delbriick, Syntak- tische I'orschungen HI, p. 29. P. 368, par. 24. Read, — He (the Sacrificer) then pulls down the tuck of his (nether garment) and performs obeisance. Cf. p. 435, note 2. TRANSLITERATION OF ORIENTAL ALPHABETS. 453 r\ n '^ '~i n^ n 5c c f^ n D • 'O " - Ut>J»J k)o^ D ■■S 'O « — UoJ-L) U:) U<>^ ^ q *10\( ^ <^^>3 a^'aj 'B^ If I^ K- py Jw tu^ i«j r»r J*' IT ^ ;^ bc-g, cr 'bD M ^ Xi JS CI CO CO ^ 3 -S .H GJ 00 4J W QJ CO ji ^ 3 o r}< lO .a ' s - " - a, CO t>. CO C5 O — ' <M 3 ■ = E-" TRANSLITERATION OF ORIENTAL ALPIIALETS is 9 !5 8 ^ . e q . r r .
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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