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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But in the case of one whose Ahavaniya they use for cooking oblations, they place the utensils together in the Ahavaniya; and let him in that case put it (the rice) down at the back of the Ahavaniya. He should (in either case) do so, with the text (Va^. S. I, lie),' On the navel of the earth I place thee!' for I KAiVJDA, I ADHYAYA, 3 BRAHMAiVA, 2. 1 9 the navel means the centre, and the centre is safe from danger: for this reason he says, * On the navel of the earth I place thee !' And further, ' In the lap of Aditi {the boundless or inviolable earth) !' for when people guard anything very carefully, they commonly say that ' they, as it were, carried it in their lap ; ' and this is the reason why he says, ' In the lap of Aditi ! ' And further, ' O Agni, do thou protect this offering!' whereby he makes this obla- tion over for protection both to Agni and to this earth : for this reason he says, ' O Agni, do thou protect this offering!' Third BRAHMAiVA. 1. He now prepares two strainers (pavitra)\ with the text (Va^. S. I, 12 a): ' Purifiers (or strainers, pavitra) are ye, and belonging to Vish;m!' For Vish?2u is the sacrifice ; so that he thereby says, * You belong to the sacrifice.' 2. Two there are of them: for means of cleansing (pavitra) is this (wind) which here ventilates (pa- vate) ; and this, it is true, ventilates as one only; but on entering into man, it becomes a forward and a backward one, and they are these two, to wit, the pra?za (breathing out) and the udana (breathing up or in) 2. And as this (clarifying process) takes place ^ These strainers (or clarifiers) are to consist of two blades of Kui-a grass, with unbroken or undecayed tops, and without buds on them ; and they must be severed from their roots by means of other Kuja blades, so as to be of equal length (viz. one pradeja, or span of thumb and fore-finger, long). Katy. St. II, 3, 31- " Thus Sayawa here takes the terms prawa (i</apihgaladina<5?T- dvara bahir nirga^-/^/^an prafioJi prah) and udana (tathaiva dvara punar antaA pravii-an pratyan). In Ait. Br. II, 29, and A'^and. Up. I, 3, 3, pra7za, apana, and vyana are mentioned as the C 2 20 .SATAPATHA-BRAHMAiVA. in accordance with the measure of that (process of breathing), therefore there are two (strainers). 3. There may also be three: for the vyana (or pervading vital air) ^ is a third (kind of breathing) ; but in reality there are only two. Having then strained the sprinkling water ^ with these two (strainers), he sprinkles with it.
2there are two (strainers). 3. There may also be three: for the vyana (or pervading vital air) ^ is a third (kind of breathing) ; but in reality there are only two. Having then strained the sprinkling water ^ with these two (strainers), he sprinkles with it. The reason why he strains it with the two (strainers) is this : 4. Vr^'tra in truth lay covering all this (space) which here extends between heaven and earth. And because he lay covering {yri) all this, there- fore his name is Vr/tra. 5. Himlndra slew. He being slain flowed forth stinking in all directions towards the water ; for in every direction lies the ocean. And in consequence of this, some of the waters became disgusted, and, rising higher and higher, flowed over : whence (sprung) these grasses (of which the strainers are made) ; for they represent the water which was not putrified. With the other (water), however, some three vital airs; where prawa is taken by Professors Haug and Miiller as ' in-breathing ' (' respiration ' or ' expiration/ Roer), and apana as 'out-breathing' ('inspiration,' Roer). Five vital airs are generally enumerated (^at. Br. IX, 2, 2, 5) ; but theological speculation evidently considered these bodily processes a very con- venient source of symbolism, as we find mention made in the ^at. Br. of six (XIV, 1,3, 32); seven (III, i, 3, 21; XIII, 1,7, 2); nine (I, 5, 2, 5); and ten (XI, 6, 3, 7) breaths or vital airs. ' ' A combination of the out-breathing and in-breathing;' but as there is no distinction between this kind of breath and the others (combined), two must be considered as the normal number of strainers. Schol. ^ He pours water into the Agnihotra ladle (in which some of the awn of the rice remains), and after cleaning it with the two strainers, he sprinkles with it. Katy. II, 3, 33 seq. The details of this process are given in par. 6 seq. I KANDA, I ADHYAYA, 3 BRAHMAiVA, J. 2 1 matter has become mixed up, inasmuch as the putrid Yrztra. flowed into it. This he now removes from it by means of these two strainers ; whereupon he sprinkles with the (sacrificially) pure water. This is the reason why he strains it through them. 6. He strains it, with the text (Vaf. S. I, 12 b): ' By the impulse of Savitr/ I purify thee with this flawless purifier (or ventilator, pavitra), with the rays of the sun!' For Savitrzis the impeller (p rasa vit?'z) of the gods, so that he strains this (water) as one impelled by Savitr/.
3(Vaf. S. I, 12 b): ' By the impulse of Savitr/ I purify thee with this flawless purifier (or ventilator, pavitra), with the rays of the sun!' For Savitrzis the impeller (p rasa vit?'z) of the gods, so that he strains this (water) as one impelled by Savitr/. ' With this flawless purifier (ven- tilator, pavitra),' he says, because this (wind) which here ventilates (or purifies, pa vate) is a flawless puri- fier. ' With the rays of the sun,' he says, because they, the rays of the sun, are certainly purifying; and for this reason he says, 'With the rays of the sun.' 7. Having taken it (the water with the ladle) in his left hand, he makes it spirt upwards with his right hand, and eulogises and glorifies it, with the text (Vaf. S. I, 12 c) : * Shining (or divine) waters ! ye the first-going, the first-drinking ^ ones ! ' For the waters are shining ; and for this reason he says, ' Shining waters ! ' ' First-going,' he calls them, be- cause they flow towards the sea and are therefore going in front (or forwards). * First-drinking,' he calls them, because they are the first that drink of king Soma 2 and are therefore 'drinking first.' And further : * Forward now lead this sacrifice ^ 1 Agrepuva//; Mahidhara allows to it the alternative meaning 'first- purifying.' 2 ' Because, for the sake of extracting the juice from the Soma- plants, water is poured on them, so that the water drinks of the juice before the gods do.' Say. * I. e. ' carry the sacrifice through without hindrance.' Mahidh. 2 2 SATAPATHA-BRAHMAiVA. forward the Lord of Sacrifice, the Hberal, god-loving Lord of Sacrifice ! ' whereby he says, ' Well (lead) the sacrifice, well the sacrificer!' 8. And further (Va^. S. I, 13 a): 'You Indra chose (for his companions) in the battle against Vr^'tra!' For Indra, when he was battling with Vr/tra, did choose them (the w^aters) and with their help he killed him; and for this reason he says, ' You Indra chose in the battle against Vmra !' 9. 'You chose Indra in the battle against Vr/tra!' for they, too, chose Indra when he was battling with Vmra, and with them he killed him : therefore he says, 'You chose Indra in the battle against Vr/tra !' 10. And further (Va^. S. I, 13d) : 'Consecrated by sprinkling are ye !' With these words he makes amends to them \ He then sprinkles the (first) oblation ^ One and the same meaning applies to the (whole process of) sprinkling, viz. he thereby makes sacrificially pure that (which he sprinkles). 11. He sprinkles, with the text (Va^. S.
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.
1But in the case of one whose Ahavaniya they use for cooking oblations, they place the utensils together in the Ahavaniya; and let him in that case put it (the rice) down at the back of the Ahavaniya. He should (in either case) do so, with the text (Va^. S. I, lie),' On the navel of the earth I place thee!' for I KAiVJDA, I ADHYAYA, 3 BRAHMAiVA, 2. 1 9 the navel means the centre, and the centre is safe from danger: for this reason he says, * On the navel of the earth I place thee !' And further, ' In the lap of Aditi {the boundless or inviolable earth) !' for when people guard anything very carefully, they commonly say that ' they, as it were, carried it in their lap ; ' and this is the reason why he says, ' In the lap of Aditi ! ' And further, ' O Agni, do thou protect this offering!' whereby he makes this obla- tion over for protection both to Agni and to this earth : for this reason he says, ' O Agni, do thou protect this offering!' Third BRAHMAiVA. 1. He now prepares two strainers (pavitra)\ with the text (Va^. S. I, 12 a): ' Purifiers (or strainers, pavitra) are ye, and belonging to Vish;m!' For Vish?2u is the sacrifice ; so that he thereby says, * You belong to the sacrifice.' 2. Two there are of them: for means of cleansing (pavitra) is this (wind) which here ventilates (pa- vate) ; and this, it is true, ventilates as one only; but on entering into man, it becomes a forward and a backward one, and they are these two, to wit, the pra?za (breathing out) and the udana (breathing up or in) 2. And as this (clarifying process) takes place ^ These strainers (or clarifiers) are to consist of two blades of Kui-a grass, with unbroken or undecayed tops, and without buds on them ; and they must be severed from their roots by means of other Kuja blades, so as to be of equal length (viz. one pradeja, or span of thumb and fore-finger, long). Katy. St. II, 3, 31- " Thus Sayawa here takes the terms prawa (i</apihgaladina<5?T- dvara bahir nirga^-/^/^an prafioJi prah) and udana (tathaiva dvara punar antaA pravii-an pratyan). In Ait. Br. II, 29, and A'^and. Up. I, 3, 3, pra7za, apana, and vyana are mentioned as the C 2 20 .SATAPATHA-BRAHMAiVA. in accordance with the measure of that (process of breathing), therefore there are two (strainers). 3. There may also be three: for the vyana (or pervading vital air) ^ is a third (kind of breathing) ; but in reality there are only two. Having then strained the sprinkling water ^ with these two (strainers), he sprinkles with it.
2there are two (strainers). 3. There may also be three: for the vyana (or pervading vital air) ^ is a third (kind of breathing) ; but in reality there are only two. Having then strained the sprinkling water ^ with these two (strainers), he sprinkles with it. The reason why he strains it with the two (strainers) is this : 4. Vr^'tra in truth lay covering all this (space) which here extends between heaven and earth. And because he lay covering {yri) all this, there- fore his name is Vr/tra. 5. Himlndra slew. He being slain flowed forth stinking in all directions towards the water ; for in every direction lies the ocean. And in consequence of this, some of the waters became disgusted, and, rising higher and higher, flowed over : whence (sprung) these grasses (of which the strainers are made) ; for they represent the water which was not putrified. With the other (water), however, some three vital airs; where prawa is taken by Professors Haug and Miiller as ' in-breathing ' (' respiration ' or ' expiration/ Roer), and apana as 'out-breathing' ('inspiration,' Roer). Five vital airs are generally enumerated (^at. Br. IX, 2, 2, 5) ; but theological speculation evidently considered these bodily processes a very con- venient source of symbolism, as we find mention made in the ^at. Br. of six (XIV, 1,3, 32); seven (III, i, 3, 21; XIII, 1,7, 2); nine (I, 5, 2, 5); and ten (XI, 6, 3, 7) breaths or vital airs. ' ' A combination of the out-breathing and in-breathing;' but as there is no distinction between this kind of breath and the others (combined), two must be considered as the normal number of strainers. Schol. ^ He pours water into the Agnihotra ladle (in which some of the awn of the rice remains), and after cleaning it with the two strainers, he sprinkles with it. Katy. II, 3, 33 seq. The details of this process are given in par. 6 seq. I KANDA, I ADHYAYA, 3 BRAHMAiVA, J. 2 1 matter has become mixed up, inasmuch as the putrid Yrztra. flowed into it. This he now removes from it by means of these two strainers ; whereupon he sprinkles with the (sacrificially) pure water. This is the reason why he strains it through them. 6. He strains it, with the text (Vaf. S. I, 12 b): ' By the impulse of Savitr/ I purify thee with this flawless purifier (or ventilator, pavitra), with the rays of the sun!' For Savitrzis the impeller (p rasa vit?'z) of the gods, so that he strains this (water) as one impelled by Savitr/.
3(Vaf. S. I, 12 b): ' By the impulse of Savitr/ I purify thee with this flawless purifier (or ventilator, pavitra), with the rays of the sun!' For Savitrzis the impeller (p rasa vit?'z) of the gods, so that he strains this (water) as one impelled by Savitr/. ' With this flawless purifier (ven- tilator, pavitra),' he says, because this (wind) which here ventilates (or purifies, pa vate) is a flawless puri- fier. ' With the rays of the sun,' he says, because they, the rays of the sun, are certainly purifying; and for this reason he says, 'With the rays of the sun.' 7. Having taken it (the water with the ladle) in his left hand, he makes it spirt upwards with his right hand, and eulogises and glorifies it, with the text (Vaf. S. I, 12 c) : * Shining (or divine) waters ! ye the first-going, the first-drinking ^ ones ! ' For the waters are shining ; and for this reason he says, ' Shining waters ! ' ' First-going,' he calls them, be- cause they flow towards the sea and are therefore going in front (or forwards). * First-drinking,' he calls them, because they are the first that drink of king Soma 2 and are therefore 'drinking first.' And further : * Forward now lead this sacrifice ^ 1 Agrepuva//; Mahidhara allows to it the alternative meaning 'first- purifying.' 2 ' Because, for the sake of extracting the juice from the Soma- plants, water is poured on them, so that the water drinks of the juice before the gods do.' Say. * I. e. ' carry the sacrifice through without hindrance.' Mahidh. 2 2 SATAPATHA-BRAHMAiVA. forward the Lord of Sacrifice, the Hberal, god-loving Lord of Sacrifice ! ' whereby he says, ' Well (lead) the sacrifice, well the sacrificer!' 8. And further (Va^. S. I, 13 a): 'You Indra chose (for his companions) in the battle against Vr^'tra!' For Indra, when he was battling with Vr/tra, did choose them (the w^aters) and with their help he killed him; and for this reason he says, ' You Indra chose in the battle against Vmra !' 9. 'You chose Indra in the battle against Vr/tra!' for they, too, chose Indra when he was battling with Vmra, and with them he killed him : therefore he says, 'You chose Indra in the battle against Vr/tra !' 10. And further (Va^. S. I, 13d) : 'Consecrated by sprinkling are ye !' With these words he makes amends to them \ He then sprinkles the (first) oblation ^ One and the same meaning applies to the (whole process of) sprinkling, viz. he thereby makes sacrificially pure that (which he sprinkles). 11. He sprinkles, with the text (Va^. S.
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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