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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1fire) 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 reason why he brings forward water is, that all this (universe) is pervaded by water ^; hence by this his first act he pervades (or gains) all this (universe). 15. And whatever here in this (sacrifice) the Hotr/, or the Adhvaryu, or the Brahman, or the Agnidhra, or the sacrificer himself, does not succeed in accomplishing, all that is thereby ob- tained (or made good). 16. Another reason why he brings forward water is this : whilst the gods were engaged in performing sacrifice, the Asuras and Rakshas forbade (raksh) ' ' Ka (i. e. who? or Pra^apati) joins thee (i. e. places thee, O water, by the side of the Ahavaniya fire)?(!) . . . Kasmai (i.e. for what purpose? or, for whom? or, for Pra^^apati) does he join thee ? (!) ' Mahidh. Dark is the meaning of these words because of the ambiguity of ka, the interrogative pronoun, which speculative theology also takes for a mystic name of Pra^apati. Cf. XI, 5, 4, i seq. ; Max Miiller, History of Ancient Sanskrit Literature, p. 433. '^ Cf. also I, 6, I, 20, where Sayawa says that Pra^apati is ani- rukta, because he represents all deities. ^ A play on the word apa^ (ap), ' water,' and the root ap, ' to obtain, to pervade.' I KANDA, I ADHYAYA, I BRAIIMAJVA, 20. 9 them, saying, ' Ye shall not sacrifice ! ' and because they forbade (raksh), they are called Rakshas. 1 7. The gods then perceived this thunderbolt, to wit, the water : the water is a thunderbolt, for the water is indeed a thunderbolt ; hence wherever it goes, it produces a hollow (or depression of ground) ; and whatever it comes near, it destroys (lit. it burns up). Thereupon they took up that thunderbolt, and in its safe and foeless shelter they spread (performed) the sacrifice. And thus he (the Adhvaryu priest) likewise takes up this thunderbolt, and in its safe and foeless shelter spreads the sacrifice. This is the reason why he brings forward water. 18. After pouring out some of it (into the jug) he puts it down north of the Garhapatya fire. For water (ap) is female and fire (agni) is male; and the Garhapatya is a house : hence a copulation productive of offspring is thereby effected in this house.
2er. 18. After pouring out some of it (into the jug) he puts it down north of the Garhapatya fire. For water (ap) is female and fire (agni) is male; and the Garhapatya is a house : hence a copulation productive of offspring is thereby effected in this house. Now he who brings forward the water, takes up a thunderbolt ; but when he takes up the thunderbolt, he cannot do so unless he is firmly placed ; for otherwise it destroys him. 19. The reason then why he places it near the Garhapatya fire is, that the Garhapatya is a house, and a house is a safe resting-place ; so that he thereby stands firmly in a house, and therefore in a safe resting-place : in this way that thunderbolt does not destroy him, — for this reason he places it near the Garhapatya fire. 20. He then carries it north of the Ahavaniya fire ^. For water is female and fire is male : hence ^ After the water has been brought forward by the Adhvaryu from the house of the Garhapatya fire, its technical name is Prawita,^, lO ^ATAPATHA-BRAHMAA^A. a copulation productive of offspring is thereby effected. And in this way alone a regular copu- lation can take place, since the woman lies on the left (or north) side of the man. 2 1 . Let nobody pass between the water (and the fire), lest by passing between them he should dis- turb the copulation which is taking place. Let him set the water down without carrying it beyond (the north side of the fire, i. e. not on the eastern side) ; nor should he put it down before reaching (the north side, i. e. not on the western side). For, if he were to put the water down after carrying it beyond, — there being, as it were, a great rivalry between fire and water, — he would cause this rivalry to break forth on the part of the fire ; and when they (the priests and the sacrificer) touch the water of this (vessel), he would, by carrying it and setting it down beyond (the northern side), cause the enemy to rise (spirt) in the fire. If, on the other hand, he were to put it down before gaining (the northern side), he would not gain by it the fulfilment of the wish for which it has been brought forward. Let him therefore put it down exactly north of the Ahavaniya fire. 2 2. He now strews sacrificial grass all round (the fires) \ and fetches the utensils, taking two at a ' brought forward.' On putting it down north of the Ahavaniya, he covers the jug over with sacrificial grass. 1 Katy. St. II, 3, 6 : ' Having strewn sacrificial grass around the fires, beginning on the east side,' which the Comm.
3ils, taking two at a ' brought forward.' On putting it down north of the Ahavaniya, he covers the jug over with sacrificial grass. 1 Katy. St. II, 3, 6 : ' Having strewn sacrificial grass around the fires, beginning on the east side,' which the Comm. interprets : * He strews eastward and northward-pointed grass around first the Ahavaniya, then the Garhapatya, and last the Dakshi;/agni, beginning each time on the eastern side, and then moving around from left to right, and turning his right side towards the fire, so as to end on the north side ' (cf. Katy. IV, 13, 15). The Paddhati, on I KAiVDA, I ADIIYAYA, 2 BRAHMAi\^A, I. II time, viz. the winnowing basket and the Agnihotra ladle, the wooden sword and the potsherds, the wedge and the black antelope skin, the mortar and the pestle, the large and the small mill-stones. These are ten in number ; for of ten syllables con- sists the Vira^ (metre), and radiant (vira^)i also is the sacrifice : so that he thereby makes the sacrifice resemble the Vira^. The reason why he takes two at a time is, because a pair means strength ; for when two undertake anything, there is strength in it. Moreover, a pair represents a productive copu- lation, so that a productive copulation (of those respective objects) is thereby effected. Second BRAiiMAiVA. I. Thereupon he takes the winnowing basket and the Agnihotra ladle '\ with the text (Va^. S. I, 6 b): 'For the work (I take) you, for pervasion (or accom- plishment) you two ! ' For the sacrifice is a work : hence, in saying 'for the work you two,' he says, 'for the sacrifice.' And 'for pervasion you two,' he says, the other hand, following Apastamba, interprets it to the effect that on the eastern and western sides he strews the grass with its tops turned northward, and on the southern and northern sides with the tops turned eastward. ^ Or, 'and the sacrifice also is Vira^,' as the scholiast inter- prets the passage on the ground that at the performance of the G^yotish/oma 190 stotriya verses are used, and that this number is dividable by ten, the number of syllables in the Vira^ metre; cf. Weber, Ind. Streifen I, 36, note 4. See also X, 4, 3, 21, where the fire is identified with the vira^ on the ground that there are ten fires, viz. eight dhishwya fires and the Ahavaniya and Garhapa- tya. In VIII, 4, 5, 5 vira^ is explained as ' that which rules.' ^ For the Agnihotra-havawi or ladle used for making the morning and evening milk-oblations, see note on I, 3, i, i. tor the winnowing basket (.yurpa), see I, i, 4, 19 seq.
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.
1fire) 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 reason why he brings forward water is, that all this (universe) is pervaded by water ^; hence by this his first act he pervades (or gains) all this (universe). 15. And whatever here in this (sacrifice) the Hotr/, or the Adhvaryu, or the Brahman, or the Agnidhra, or the sacrificer himself, does not succeed in accomplishing, all that is thereby ob- tained (or made good). 16. Another reason why he brings forward water is this : whilst the gods were engaged in performing sacrifice, the Asuras and Rakshas forbade (raksh) ' ' Ka (i. e. who? or Pra^apati) joins thee (i. e. places thee, O water, by the side of the Ahavaniya fire)?(!) . . . Kasmai (i.e. for what purpose? or, for whom? or, for Pra^^apati) does he join thee ? (!) ' Mahidh. Dark is the meaning of these words because of the ambiguity of ka, the interrogative pronoun, which speculative theology also takes for a mystic name of Pra^apati. Cf. XI, 5, 4, i seq. ; Max Miiller, History of Ancient Sanskrit Literature, p. 433. '^ Cf. also I, 6, I, 20, where Sayawa says that Pra^apati is ani- rukta, because he represents all deities. ^ A play on the word apa^ (ap), ' water,' and the root ap, ' to obtain, to pervade.' I KANDA, I ADHYAYA, I BRAIIMAJVA, 20. 9 them, saying, ' Ye shall not sacrifice ! ' and because they forbade (raksh), they are called Rakshas. 1 7. The gods then perceived this thunderbolt, to wit, the water : the water is a thunderbolt, for the water is indeed a thunderbolt ; hence wherever it goes, it produces a hollow (or depression of ground) ; and whatever it comes near, it destroys (lit. it burns up). Thereupon they took up that thunderbolt, and in its safe and foeless shelter they spread (performed) the sacrifice. And thus he (the Adhvaryu priest) likewise takes up this thunderbolt, and in its safe and foeless shelter spreads the sacrifice. This is the reason why he brings forward water. 18. After pouring out some of it (into the jug) he puts it down north of the Garhapatya fire. For water (ap) is female and fire (agni) is male; and the Garhapatya is a house : hence a copulation productive of offspring is thereby effected in this house.
2er. 18. After pouring out some of it (into the jug) he puts it down north of the Garhapatya fire. For water (ap) is female and fire (agni) is male; and the Garhapatya is a house : hence a copulation productive of offspring is thereby effected in this house. Now he who brings forward the water, takes up a thunderbolt ; but when he takes up the thunderbolt, he cannot do so unless he is firmly placed ; for otherwise it destroys him. 19. The reason then why he places it near the Garhapatya fire is, that the Garhapatya is a house, and a house is a safe resting-place ; so that he thereby stands firmly in a house, and therefore in a safe resting-place : in this way that thunderbolt does not destroy him, — for this reason he places it near the Garhapatya fire. 20. He then carries it north of the Ahavaniya fire ^. For water is female and fire is male : hence ^ After the water has been brought forward by the Adhvaryu from the house of the Garhapatya fire, its technical name is Prawita,^, lO ^ATAPATHA-BRAHMAA^A. a copulation productive of offspring is thereby effected. And in this way alone a regular copu- lation can take place, since the woman lies on the left (or north) side of the man. 2 1 . Let nobody pass between the water (and the fire), lest by passing between them he should dis- turb the copulation which is taking place. Let him set the water down without carrying it beyond (the north side of the fire, i. e. not on the eastern side) ; nor should he put it down before reaching (the north side, i. e. not on the western side). For, if he were to put the water down after carrying it beyond, — there being, as it were, a great rivalry between fire and water, — he would cause this rivalry to break forth on the part of the fire ; and when they (the priests and the sacrificer) touch the water of this (vessel), he would, by carrying it and setting it down beyond (the northern side), cause the enemy to rise (spirt) in the fire. If, on the other hand, he were to put it down before gaining (the northern side), he would not gain by it the fulfilment of the wish for which it has been brought forward. Let him therefore put it down exactly north of the Ahavaniya fire. 2 2. He now strews sacrificial grass all round (the fires) \ and fetches the utensils, taking two at a ' brought forward.' On putting it down north of the Ahavaniya, he covers the jug over with sacrificial grass. 1 Katy. St. II, 3, 6 : ' Having strewn sacrificial grass around the fires, beginning on the east side,' which the Comm.
3ils, taking two at a ' brought forward.' On putting it down north of the Ahavaniya, he covers the jug over with sacrificial grass. 1 Katy. St. II, 3, 6 : ' Having strewn sacrificial grass around the fires, beginning on the east side,' which the Comm. interprets : * He strews eastward and northward-pointed grass around first the Ahavaniya, then the Garhapatya, and last the Dakshi;/agni, beginning each time on the eastern side, and then moving around from left to right, and turning his right side towards the fire, so as to end on the north side ' (cf. Katy. IV, 13, 15). The Paddhati, on I KAiVDA, I ADIIYAYA, 2 BRAHMAi\^A, I. II time, viz. the winnowing basket and the Agnihotra ladle, the wooden sword and the potsherds, the wedge and the black antelope skin, the mortar and the pestle, the large and the small mill-stones. These are ten in number ; for of ten syllables con- sists the Vira^ (metre), and radiant (vira^)i also is the sacrifice : so that he thereby makes the sacrifice resemble the Vira^. The reason why he takes two at a time is, because a pair means strength ; for when two undertake anything, there is strength in it. Moreover, a pair represents a productive copu- lation, so that a productive copulation (of those respective objects) is thereby effected. Second BRAiiMAiVA. I. Thereupon he takes the winnowing basket and the Agnihotra ladle '\ with the text (Va^. S. I, 6 b): 'For the work (I take) you, for pervasion (or accom- plishment) you two ! ' For the sacrifice is a work : hence, in saying 'for the work you two,' he says, 'for the sacrifice.' And 'for pervasion you two,' he says, the other hand, following Apastamba, interprets it to the effect that on the eastern and western sides he strews the grass with its tops turned northward, and on the southern and northern sides with the tops turned eastward. ^ Or, 'and the sacrifice also is Vira^,' as the scholiast inter- prets the passage on the ground that at the performance of the G^yotish/oma 190 stotriya verses are used, and that this number is dividable by ten, the number of syllables in the Vira^ metre; cf. Weber, Ind. Streifen I, 36, note 4. See also X, 4, 3, 21, where the fire is identified with the vira^ on the ground that there are ten fires, viz. eight dhishwya fires and the Ahavaniya and Garhapa- tya. In VIII, 4, 5, 5 vira^ is explained as ' that which rules.' ^ For the Agnihotra-havawi or ladle used for making the morning and evening milk-oblations, see note on I, 3, i, i. tor the winnowing basket (.yurpa), see I, i, 4, 19 seq.
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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