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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1these 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. I, 13 e) : 'Thee, agreeable to Agni, I sprinkle!' Thus for which- ever deity the oblation is intended, for that one he thereby renders it sacrificially pure. When he has in the same way as before sprinkled (all) the oblations, — 12. He then sprinkles the sacrificial vessels '^ ^ He, in the first place, sprinkles the sprinkling water in the ladle with itself; and the guilt incurred in the act of consecrating it with itself, that is, with something unconsecrated, is made amends for by the accompanying formula, Say. Similarly Mahidhara : ' The unconsecrated (water) cannot consecrate other (water).' ^ Before doing so he asks the Brahman's permission (cf. p. 7, note i), ' O Brahman ! shall I sprinkle the oblation?' when the latter, after muttering the mantra, 'Sprinkle the sacrifice! gladden the deities,' &c., gives the permission by ' Om ! sprinkle!' Paddh. on Katy. II, 3, 36. ^ According to some authorities the vessels are placed together I KANDA, I ADHYAYA, 4 BRAHMAiy^A, I. 23 with the text (Va^. S. I, 13 g), 'Be ye pure for the divine work, for the sacrifice to J:he gods!' for it is for the divine work, the sacrifice to the gods, that he consecrates them. 'Whatever, that belongs to you, the impure have defiled by touching, that I hereby purify for you!' For whatever belonging to them some impure one — either a carpenter or some other impure person — has on this occasion desecrated by touching, that he thereby renders sacrificially pure for them by means of the water; and therefore he says, * Whatever, that belongs to you, the impure have defiled by touching, that I hereby purify for you ^ ! ' Fourth BRAHMAivA. I. He now takes the black antelope skin 2, for completeness of the sacrifice. For once upon a time the sacrifice escaped the gods, and having be- come a black antelope roamed about. The gods having thereupon found it and stripped it of its skin, they brought it (the skin) away with them. on one heap, and are then consecrated together by one sprinkhng. According to others, each vessel must be consecrated separately. Katy. ^r. II, 3, 39.
2. The gods having thereupon found it and stripped it of its skin, they brought it (the skin) away with them. on one heap, and are then consecrated together by one sprinkhng. According to others, each vessel must be consecrated separately. Katy. ^r. II, 3, 39. ^ After he has done the sprinkling, he puts the remaining water away in some place where nobody is allowed to walk [as between the pra7/itas and the Ahavaniya ; or (according to Apastamba) before, or east of, the Garhapatya, since nobody is allowed to pass between the Garhapatya and Ahavaniya. The two strainers also remain in the sprinkling water]. Katy. Sr. II, 3, 40. 2 The skin of the black antelope may be regarded as one of the symbols of Brahmanical worship and civilisation. Thus it is said in Manu II, 22-23: 'That which lies between these two mountain ranges (the Himalaya and the Vindhya), from the eastern to the western ocean, the wise know as Aryavarta (the land of the Aryas). Where the black antelope naturally roams about, that should be known as the land suitable for sacrifice; what lies beyond that is the country of the MlcX'/('>^as (barbarians).' 24 i-ATAPATHA-BRAHMAJVA. 2. Its white and black hairs represent the Rik- verses and the Saman-verses; to wit, the white the Saman and the black the Rik\ or conversely, the black the Saman and the white the Rik. The brown and the yellow ones, on the other hand, represent the Ya^us-texts. 3. Now this same threefold science is the sacri- fice ; that manifold form, that (varying) colour of this (science) is what is (represented by) this black antelope skin. For the completeness of the sacrifice (he takes the skin) : hence the rite of ini- tiation (for the Soma-sacrifice) is likewise performed on the black antelope skin ; — for the completion of the sacrifice : hence it is also used for husking and bruising (the rice) on, in order that nothing of the oblation may get spilt ; and that, if any grain or flour should now be spilt on it, the sacrifice would still remain securely established in the sacrifice. For this reason it is used for husking and bruising upon. 4. He thus takes the black antelope skin, with the text (Va^". S. I, 14 a): 'Bliss-bestowing (carman) art thou!' For /barman ('hide ') is the name of that (skin of the) black deer used among men, but carman (bliss) is (that used) among the gods; and for this reason he says, ' Bliss-bestowing art thou ! ' He shakes it, with the text (Vd^. S. I, 14 b), ' Shaken off is the Rakshas, shaken off are the enemies ! ' whereby he repels from it the evil spirits, the Rakshas.
3) is (that used) among the gods; and for this reason he says, ' Bliss-bestowing art thou ! ' He shakes it, with the text (Vd^. S. I, 14 b), ' Shaken off is the Rakshas, shaken off are the enemies ! ' whereby he repels from it the evil spirits, the Rakshas. He shakes it whilst holding it apart from the vessels ^ ; whereby he shakes off whatever impure matter there may have been on it. ^ According to some exegetes the Adhvaryu himself must step beyond (i. e. aside from) the vessels when he shakes the skin ; according to others, he should not move, but only hold the skin I KANDA, I ADHYAYA, 4 BRAHMAiVA, 7. 25 5. He spreads it (on the ground with the hairy side upwards, and) with its neck-part turned to the west\ with the text (Va^. S. I, 14 c) : ' The skin of Aditi art thou! May Aditi acknowledge thee!' For Aditi is this earth, and whatever is on her, that serves as a skin to her: for this reason he says, ' The skin of Aditi art thou ! ' And ' may Aditi acknowledge thee ! ' he says, because one who is related (to another) acknowledges (him). Thereby he establishes a mutual understanding between her and the black antelope skin, (thinking) ' they will not hurt each other.' While it is still being held down with his left hand, — 6. He at once takes the mortar with his right hand, fearing lest the evil spirits, the Rakshas, might rush in here in the meantime. For the priest (brihmawa) ^ is the repeller of the Rakshas : therefore, whilst it is still being held down with his left hand, — 7. He puts the mortar (on it), with the text (Va^. S. I, 14 d, e) : 'A wooden stone (adri) art thou!' apart from the vessels, so that no impure matter should fall on them. Some also maintain that the skin should only be shaken once, whilst others think it should be done three times. Cf. Katy. Sr. II, 4, 2. Schol. ^ Special mention is here made of this feature, since as a rule (KSty. I, 10, 4) the skin is spread with its neck-part turned east- wards. He lays it down on the north side of the sacrificial ground, either west of the utkara (the mound formed by the earth dug out in constructing the altar, and by other rubbish) or exactly north of the Garhapatya. Schol. on Katy. II, 4, 3. 2 Only a Brahman can perform sacrifice. If, as is permitted in certain ceremonies, a Kshatriya or Vai^ya officiates, he, as it were, becomes a Brahman (and is addressed as such) for the occasion, by means of the diksha, or rite of initiation. Cf. 6'at. Br. Ill, 2, I, 39; XIII' 4, I. 3- 26 S-ATAPATHA-BRAHMAiVA.
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.
1these 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. I, 13 e) : 'Thee, agreeable to Agni, I sprinkle!' Thus for which- ever deity the oblation is intended, for that one he thereby renders it sacrificially pure. When he has in the same way as before sprinkled (all) the oblations, — 12. He then sprinkles the sacrificial vessels '^ ^ He, in the first place, sprinkles the sprinkling water in the ladle with itself; and the guilt incurred in the act of consecrating it with itself, that is, with something unconsecrated, is made amends for by the accompanying formula, Say. Similarly Mahidhara : ' The unconsecrated (water) cannot consecrate other (water).' ^ Before doing so he asks the Brahman's permission (cf. p. 7, note i), ' O Brahman ! shall I sprinkle the oblation?' when the latter, after muttering the mantra, 'Sprinkle the sacrifice! gladden the deities,' &c., gives the permission by ' Om ! sprinkle!' Paddh. on Katy. II, 3, 36. ^ According to some authorities the vessels are placed together I KANDA, I ADHYAYA, 4 BRAHMAiy^A, I. 23 with the text (Va^. S. I, 13 g), 'Be ye pure for the divine work, for the sacrifice to J:he gods!' for it is for the divine work, the sacrifice to the gods, that he consecrates them. 'Whatever, that belongs to you, the impure have defiled by touching, that I hereby purify for you!' For whatever belonging to them some impure one — either a carpenter or some other impure person — has on this occasion desecrated by touching, that he thereby renders sacrificially pure for them by means of the water; and therefore he says, * Whatever, that belongs to you, the impure have defiled by touching, that I hereby purify for you ^ ! ' Fourth BRAHMAivA. I. He now takes the black antelope skin 2, for completeness of the sacrifice. For once upon a time the sacrifice escaped the gods, and having be- come a black antelope roamed about. The gods having thereupon found it and stripped it of its skin, they brought it (the skin) away with them. on one heap, and are then consecrated together by one sprinkhng. According to others, each vessel must be consecrated separately. Katy. ^r. II, 3, 39.
2. The gods having thereupon found it and stripped it of its skin, they brought it (the skin) away with them. on one heap, and are then consecrated together by one sprinkhng. According to others, each vessel must be consecrated separately. Katy. ^r. II, 3, 39. ^ After he has done the sprinkling, he puts the remaining water away in some place where nobody is allowed to walk [as between the pra7/itas and the Ahavaniya ; or (according to Apastamba) before, or east of, the Garhapatya, since nobody is allowed to pass between the Garhapatya and Ahavaniya. The two strainers also remain in the sprinkling water]. Katy. Sr. II, 3, 40. 2 The skin of the black antelope may be regarded as one of the symbols of Brahmanical worship and civilisation. Thus it is said in Manu II, 22-23: 'That which lies between these two mountain ranges (the Himalaya and the Vindhya), from the eastern to the western ocean, the wise know as Aryavarta (the land of the Aryas). Where the black antelope naturally roams about, that should be known as the land suitable for sacrifice; what lies beyond that is the country of the MlcX'/('>^as (barbarians).' 24 i-ATAPATHA-BRAHMAJVA. 2. Its white and black hairs represent the Rik- verses and the Saman-verses; to wit, the white the Saman and the black the Rik\ or conversely, the black the Saman and the white the Rik. The brown and the yellow ones, on the other hand, represent the Ya^us-texts. 3. Now this same threefold science is the sacri- fice ; that manifold form, that (varying) colour of this (science) is what is (represented by) this black antelope skin. For the completeness of the sacrifice (he takes the skin) : hence the rite of ini- tiation (for the Soma-sacrifice) is likewise performed on the black antelope skin ; — for the completion of the sacrifice : hence it is also used for husking and bruising (the rice) on, in order that nothing of the oblation may get spilt ; and that, if any grain or flour should now be spilt on it, the sacrifice would still remain securely established in the sacrifice. For this reason it is used for husking and bruising upon. 4. He thus takes the black antelope skin, with the text (Va^". S. I, 14 a): 'Bliss-bestowing (carman) art thou!' For /barman ('hide ') is the name of that (skin of the) black deer used among men, but carman (bliss) is (that used) among the gods; and for this reason he says, ' Bliss-bestowing art thou ! ' He shakes it, with the text (Vd^. S. I, 14 b), ' Shaken off is the Rakshas, shaken off are the enemies ! ' whereby he repels from it the evil spirits, the Rakshas.
3) is (that used) among the gods; and for this reason he says, ' Bliss-bestowing art thou ! ' He shakes it, with the text (Vd^. S. I, 14 b), ' Shaken off is the Rakshas, shaken off are the enemies ! ' whereby he repels from it the evil spirits, the Rakshas. He shakes it whilst holding it apart from the vessels ^ ; whereby he shakes off whatever impure matter there may have been on it. ^ According to some exegetes the Adhvaryu himself must step beyond (i. e. aside from) the vessels when he shakes the skin ; according to others, he should not move, but only hold the skin I KANDA, I ADHYAYA, 4 BRAHMAiVA, 7. 25 5. He spreads it (on the ground with the hairy side upwards, and) with its neck-part turned to the west\ with the text (Va^. S. I, 14 c) : ' The skin of Aditi art thou! May Aditi acknowledge thee!' For Aditi is this earth, and whatever is on her, that serves as a skin to her: for this reason he says, ' The skin of Aditi art thou ! ' And ' may Aditi acknowledge thee ! ' he says, because one who is related (to another) acknowledges (him). Thereby he establishes a mutual understanding between her and the black antelope skin, (thinking) ' they will not hurt each other.' While it is still being held down with his left hand, — 6. He at once takes the mortar with his right hand, fearing lest the evil spirits, the Rakshas, might rush in here in the meantime. For the priest (brihmawa) ^ is the repeller of the Rakshas : therefore, whilst it is still being held down with his left hand, — 7. He puts the mortar (on it), with the text (Va^. S. I, 14 d, e) : 'A wooden stone (adri) art thou!' apart from the vessels, so that no impure matter should fall on them. Some also maintain that the skin should only be shaken once, whilst others think it should be done three times. Cf. Katy. Sr. II, 4, 2. Schol. ^ Special mention is here made of this feature, since as a rule (KSty. I, 10, 4) the skin is spread with its neck-part turned east- wards. He lays it down on the north side of the sacrificial ground, either west of the utkara (the mound formed by the earth dug out in constructing the altar, and by other rubbish) or exactly north of the Garhapatya. Schol. on Katy. II, 4, 3. 2 Only a Brahman can perform sacrifice. If, as is permitted in certain ceremonies, a Kshatriya or Vai^ya officiates, he, as it were, becomes a Brahman (and is addressed as such) for the occasion, by means of the diksha, or rite of initiation. Cf. 6'at. Br. Ill, 2, I, 39; XIII' 4, I. 3- 26 S-ATAPATHA-BRAHMAiVA.
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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