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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1efore eats, he does not become a sacrificer to the Manes ; and by eating of that of which no offering is made, he does not eat before the gods have eaten. 10. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees. And in regard to this point Barku Varsh/^a said: 'Cook ye beans for me, for no offering is made of them !' This, however, he should not do ; for pulse ^ The primary meaning of upa-vas probably is 'to dwell or abide near (?the gods or fires);' its secondary and technical meaning being 'to fast,' whence upavasatha, 'a fasting or fast- day,' literally ' the abiding near (? or honouring, the gods or fires).' Cf III, 9, 2, 7. The term is more usually applied to the prelimi- nary fast-day of the Soma-sacrifice; but the latter being considered the most solemn and efficacious of sacrificial rites, a strong ten- dency prevails to establish some kind of connection between it and the other ceremonies. Cf. Katy, ^r. S. IV, 15, 36. i-ATAPATHA-BRAHMAA^A. serves as an addition to rice and barley; and hence he increases the rice and barley by means of it : let him therefore eat only what grows in the forest. II. Let him sleep that night in the house of the Ahavaniya fire or in the house of the Garhapatya fire. For he who enters on the vow approaches the gods ; and he sleeps in the midst of those very gods whom he approaches. Let him sleep on the ground ^ ; for from below, as it were, one serves one's superior. B. The Preparation of the Offerings. After the morning's performance of the Agnihotra and the subsequent rising of the sun, the sacrificer chooses his Brahman, or superintending priest. [In the first place he gets six seats ready, covered with sacrificial grass : two of these, to be used by the Brahman and sacrificer during the ceremony of election, are placed somewhere on the north side of the sacrificial ground ; another south of the Ahavaniya fire, to serve for the Brahman's permanent seat (brahmasadanam), and west of the latter (placed so as to be quite close to the altar to be constructed hereafter, cf. Katy. St. I, 8, 28), the sacrificer's permanent seat ; finally a seat north of each of the two fires, the Garhapatya and the Ahavaniya, to be used by the Adhvaryu on certain occasions.
2ced so as to be quite close to the altar to be constructed hereafter, cf. Katy. St. I, 8, 28), the sacrificer's permanent seat ; finally a seat north of each of the two fires, the Garhapatya and the Ahavaniya, to be used by the Adhvaryu on certain occasions. The sacrificer and future Brahman then having seated themselves on the two first-mentioned seats on the north side, the former with his face turned northward, and the latter looking toward east; the sacrificer, holding the wooden sword (sphya) in his left hand, touches the right knee of the Brahman with his right hand, in which he holds barley-corns and] chooses him for his Brahman with the formula : [' Thou, of such and such a family, N. N. vS'arman ! we are about to perform the Full-moon sacrifice,'] ' O Lord of the earth ! Lord of the world ! Lord of the great universe ! we choose thee for our Brahman ! ' The chosen one then mutters (cf V%. S. p. 57) : ' I am the lord of the earth, I lord of the world, I lord of the great universe (maha- bhuta)! earth! ether! heaven! O God Savitn", thee they choose for their Brahman, their lord of prayer (Br/haspati) !' &c., ' B/7- haspati is Brahman to the gods, I to the men 1' He (or, according ^ A shake-down of grass (astarawam, ? a blanket) is not for- bidden. Paddh. on Katy. Sr. II, i. I KANDA, I ADHYAYA, I BRAHMAJVA, 12. 7 to some, the sacrificer) further says, ' O Lord of speech, protect the sacrifice !' after which he betakes himself to the Brahman's seat (south of the Ahavaniya), and whilst [standing north of it, with his face turned eastward and] looking on it, he mutters : ' Avaunt ! unholy one (daidhishavya, lit. son of a re-married woman)! take thee away from here and seat thee on another's seat who is less exalted (pakatara) than we !' He takes one blade of grass from the seat and flings it towards south-west (the region of the Rakshas or evil spirits) with the formula : ' Expelled is sin with him whom we detest!' and then sits down with the formula: 'Here I sit on the seat of Brzliaspati, at the command of the divine Savit;/! This I proclaim to the fire, this to the wind, this to the earth 1 ' Here he remains seated, with his face towards the Ahavaniya fire, to watch the progress of the ceremony and give directions, whenever he is appealed to.
3the command of the divine Savit;/! This I proclaim to the fire, this to the wind, this to the earth 1 ' Here he remains seated, with his face towards the Ahavaniya fire, to watch the progress of the ceremony and give directions, whenever he is appealed to. When the full or new- moon sacrifice is performed for the first time, it should be pre- ceded by the Anvarambhawiya offering, performed in much the same way as the Paurwamasi, except that the oblations themselves consist of a rice cake on eleven potsherds for Agni and Vishwu, a potful of boiled (rice) grains (>^aru) for Sarasvati; and a rice cake on twelve potsherds for Sarasvat ; the priest's fee on this occasion consisting of a cow four years old, or a pair of cattle, instead of the Anvaharya mess. Katy. Sr. IV, 5, 22-23. 12. By way of his first act on the following morning he (the Adhvaryu priest) betakes him- self to the water, and brings water forward ^ : for ^ He, in the first place, pours water into a jug [usually made of varawa wood (Cratasva Roxburghii), four-cornered, about a span or twelve fingers' breadths deep and four fingers' breadths square, and furnished with a handle], puts it down north of the Garhapatya fire, and touches it with the formula : ' I, the existent, will operate with thee(?tva karishyami), Oexistent one!' He then addresses himself to the Brahman : ' O Brahman ! shall I bring the water forward ? ' and to the patron or sacrificer : ' Sacrificer, restrain thy speech ! ' The Brahman, — after muttering the mantra (as he does, with certain modifications, on similar occasions when his permission is asked in the course of the performance) : ' Lead on the sacrifice ! gladden the deities ! May the sacrificer be on the vault of heaven ! Where the world of the seven pious /f/shis is. thither do thou lead this sacrifice and sacrificer !' — replies aloud : ' Hail (om) ! bring forward!' 8 S-ATAPATHA-BRAHMATS^A. water is (one of the means of) sacrifice. Hence by this his first act he approaches (engages in) the sacrifice ; and by bringing (water) forward, he spreads out (prepares) the sacrifice. IT,. He brings it forward with those mysterious words (Va^. S. I, 6): 'Who (or Pra^apati) joins (or yokes) thee (to this fire) V He joins thee. For what (or, for Pra^cLpati) does he join thee ? For that (or him) he joins thee!' For Pra^apati is undefined^ (mysterious); Pra^apati is the sacrifice: hence he thereby yokes (gets ready for the performance) Pra^apati, this sacrifice. 14.
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.
1efore eats, he does not become a sacrificer to the Manes ; and by eating of that of which no offering is made, he does not eat before the gods have eaten. 10. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees. And in regard to this point Barku Varsh/^a said: 'Cook ye beans for me, for no offering is made of them !' This, however, he should not do ; for pulse ^ The primary meaning of upa-vas probably is 'to dwell or abide near (?the gods or fires);' its secondary and technical meaning being 'to fast,' whence upavasatha, 'a fasting or fast- day,' literally ' the abiding near (? or honouring, the gods or fires).' Cf III, 9, 2, 7. The term is more usually applied to the prelimi- nary fast-day of the Soma-sacrifice; but the latter being considered the most solemn and efficacious of sacrificial rites, a strong ten- dency prevails to establish some kind of connection between it and the other ceremonies. Cf. Katy, ^r. S. IV, 15, 36. i-ATAPATHA-BRAHMAA^A. serves as an addition to rice and barley; and hence he increases the rice and barley by means of it : let him therefore eat only what grows in the forest. II. Let him sleep that night in the house of the Ahavaniya fire or in the house of the Garhapatya fire. For he who enters on the vow approaches the gods ; and he sleeps in the midst of those very gods whom he approaches. Let him sleep on the ground ^ ; for from below, as it were, one serves one's superior. B. The Preparation of the Offerings. After the morning's performance of the Agnihotra and the subsequent rising of the sun, the sacrificer chooses his Brahman, or superintending priest. [In the first place he gets six seats ready, covered with sacrificial grass : two of these, to be used by the Brahman and sacrificer during the ceremony of election, are placed somewhere on the north side of the sacrificial ground ; another south of the Ahavaniya fire, to serve for the Brahman's permanent seat (brahmasadanam), and west of the latter (placed so as to be quite close to the altar to be constructed hereafter, cf. Katy. St. I, 8, 28), the sacrificer's permanent seat ; finally a seat north of each of the two fires, the Garhapatya and the Ahavaniya, to be used by the Adhvaryu on certain occasions.
2ced so as to be quite close to the altar to be constructed hereafter, cf. Katy. St. I, 8, 28), the sacrificer's permanent seat ; finally a seat north of each of the two fires, the Garhapatya and the Ahavaniya, to be used by the Adhvaryu on certain occasions. The sacrificer and future Brahman then having seated themselves on the two first-mentioned seats on the north side, the former with his face turned northward, and the latter looking toward east; the sacrificer, holding the wooden sword (sphya) in his left hand, touches the right knee of the Brahman with his right hand, in which he holds barley-corns and] chooses him for his Brahman with the formula : [' Thou, of such and such a family, N. N. vS'arman ! we are about to perform the Full-moon sacrifice,'] ' O Lord of the earth ! Lord of the world ! Lord of the great universe ! we choose thee for our Brahman ! ' The chosen one then mutters (cf V%. S. p. 57) : ' I am the lord of the earth, I lord of the world, I lord of the great universe (maha- bhuta)! earth! ether! heaven! O God Savitn", thee they choose for their Brahman, their lord of prayer (Br/haspati) !' &c., ' B/7- haspati is Brahman to the gods, I to the men 1' He (or, according ^ A shake-down of grass (astarawam, ? a blanket) is not for- bidden. Paddh. on Katy. Sr. II, i. I KANDA, I ADHYAYA, I BRAHMAJVA, 12. 7 to some, the sacrificer) further says, ' O Lord of speech, protect the sacrifice !' after which he betakes himself to the Brahman's seat (south of the Ahavaniya), and whilst [standing north of it, with his face turned eastward and] looking on it, he mutters : ' Avaunt ! unholy one (daidhishavya, lit. son of a re-married woman)! take thee away from here and seat thee on another's seat who is less exalted (pakatara) than we !' He takes one blade of grass from the seat and flings it towards south-west (the region of the Rakshas or evil spirits) with the formula : ' Expelled is sin with him whom we detest!' and then sits down with the formula: 'Here I sit on the seat of Brzliaspati, at the command of the divine Savit;/! This I proclaim to the fire, this to the wind, this to the earth 1 ' Here he remains seated, with his face towards the Ahavaniya fire, to watch the progress of the ceremony and give directions, whenever he is appealed to.
3the command of the divine Savit;/! This I proclaim to the fire, this to the wind, this to the earth 1 ' Here he remains seated, with his face towards the Ahavaniya fire, to watch the progress of the ceremony and give directions, whenever he is appealed to. When the full or new- moon sacrifice is performed for the first time, it should be pre- ceded by the Anvarambhawiya offering, performed in much the same way as the Paurwamasi, except that the oblations themselves consist of a rice cake on eleven potsherds for Agni and Vishwu, a potful of boiled (rice) grains (>^aru) for Sarasvati; and a rice cake on twelve potsherds for Sarasvat ; the priest's fee on this occasion consisting of a cow four years old, or a pair of cattle, instead of the Anvaharya mess. Katy. Sr. IV, 5, 22-23. 12. By way of his first act on the following morning he (the Adhvaryu priest) betakes him- self to the water, and brings water forward ^ : for ^ He, in the first place, pours water into a jug [usually made of varawa wood (Cratasva Roxburghii), four-cornered, about a span or twelve fingers' breadths deep and four fingers' breadths square, and furnished with a handle], puts it down north of the Garhapatya fire, and touches it with the formula : ' I, the existent, will operate with thee(?tva karishyami), Oexistent one!' He then addresses himself to the Brahman : ' O Brahman ! shall I bring the water forward ? ' and to the patron or sacrificer : ' Sacrificer, restrain thy speech ! ' The Brahman, — after muttering the mantra (as he does, with certain modifications, on similar occasions when his permission is asked in the course of the performance) : ' Lead on the sacrifice ! gladden the deities ! May the sacrificer be on the vault of heaven ! Where the world of the seven pious /f/shis is. thither do thou lead this sacrifice and sacrificer !' — replies aloud : ' Hail (om) ! bring forward!' 8 S-ATAPATHA-BRAHMATS^A. water is (one of the means of) sacrifice. Hence by this his first act he approaches (engages in) the sacrifice ; and by bringing (water) forward, he spreads out (prepares) the sacrifice. IT,. He brings it forward with those mysterious words (Va^. S. I, 6): 'Who (or Pra^apati) joins (or yokes) thee (to this fire) V He joins thee. For what (or, for Pra^cLpati) does he join thee ? For that (or him) he joins thee!' For Pra^apati is undefined^ (mysterious); Pra^apati is the sacrifice: hence he thereby yokes (gets ready for the performance) Pra^apati, this sacrifice. 14.
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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