Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1l, lest the evil spirits, the Rakshas, should in the meantime rush in here. For the Brahman is the repeller of the Rakshas ^ : hence, the moment it (the potsherd) has been put down (and while it is still being touched) with the finger of his left hand, — 9. He pushes the coal on it, with the text (Va^. S. I, 18 a) : 'Accept, O Agni, this holy work (brah- man)-!' He says this, lest the evil spirits, the Rakshas, should rush in here before ; for Agni is the repeller of the Rakshas : this is the reason why he pushes it on (the potsherd). 10. He then puts on that (potsherd) which is (to stand) behind (or west of the first or central one), with the text (V^^. S. I, 18 b) : 'A support art thou! make firm the aerial region!' Under the form of the atmosphere he makes this (sacrifice) firm; by this he chases away the spiteful enemy. He adds : 'Thee, devoted to the brahman, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy ! ' 11. He then puts on that one which is (to stand) before (i. e. east of the first potsherd), with the text (Va^. S. I, 18 c) : 'A stay art thou ! do thou make firm the sky ! ' Under the form of the sky he makes this same (sacrifice) firm ; by it he chases away the spiteful enemy. He adds ; * Thee, devoted to the brahman, devoted to the kshatra, devoted to the kinsmen, I put on for the destruction of the enemy I' ^ Cf. I. I, 4, 6. - Mahidhara admits the alternative interpretation, 'Receive (me) the priest I' I KANDA, 2 ADHYAYA, I BRAHMAiVA, I 3. 37 12. He now puts on the one that is (to stand) on the right (i.e. south of the first), with the text (Va^. S. I, 18 d) : ' For all the regions I put thee on !' What fourth (world) there is or is not beyond these (three) worlds, by that indeed he thereby chases away the spiteful enemy. Uncertain, no doubt, is what fourth (world) there is or is not beyond these (three) worlds, and uncertain also are all those regions ; for this reason he says, ' For all the regions I put thee on!' The remaining potsherds he puts on ^ either silently, or with the text (Vd^. S. I, i8 e) : ' Layer- forming are ye! heap-forming are ye !' 13. He then covers them over with (hot) coals, whilst muttering the text (Vd^. S. I, iSf): 'May ye be heated with the heat of the Bhr^'gus and ^ Viz. dividing them in the manner explained at p. 34, note i, and beginning (south)-east, and moving around from left to right (i. e. following the course of the sun). Mr. Ralph Griffith (Trans- lation of the Ramdyan, I, p.
2the heat of the Bhr^'gus and ^ Viz. dividing them in the manner explained at p. 34, note i, and beginning (south)-east, and moving around from left to right (i. e. following the course of the sun). Mr. Ralph Griffith (Trans- lation of the Ramdyan, I, p. 90) has compared this Hindu rite of pradakshiwa or dakshi«ikara«a with the Gaelic deasil, as described in the following passage of Sir W. Scott's The Two Drovers : ' " But it is little I would care for the food that nourishes me, or the fire that warms me, or for God's blessed sun itself, if aught but weel should happen to the grandson of my father. So let me walk the deasil round you, that you may go safe out into the far foreign land, and come safe home." Robin Oig stopped, half embarrassed, half laughing, and signing to those near that he only complied with the old woman to soothe her humour. In the meantime she traced around him, with wavering steps, the pro- pitiation, which some have thought has been derived from the Druidical mythology. It consists, as is well known, in the person, who makes the deasil, walking three times round the person who is the object of the ceremony, taking care to move according to the course of the sun.' Cf. note at p. 45. Note also the etymolo- gical connection between dakshiwa and deiseil (Old Ir. dessel, from dess, Gael, deas, south or right side). For the corresponding rite (dextratio) at the Roman marriage ceremonies see Rossbach, Romische Ehe, pp. 315, 316; Weber, Ind. Stud.V, p. 221. ^-ATAPATHA-BRAHMAA^A. Ahgiras^ !' for it is indeed the brightest Hght, that of the Bhr/gus and Angiras. He covers them with the view that ' they shall be well heated.' 14. Now he ^ who puts the two mill-stones on (the black antelope skin), (in the first place) takes up the black antelope skin, with the text (Va^. S. I, 19) : ' Bliss-bestowing art thou ! ' He shakes it, with the text (ib.) : ' Shaken off is the Rakshas, shaken off are the enemies ! ' the import and application of which is the same (as above, I, 1, 4, 4). He spreads it (on the ground) with the neck-part turned towards west, whilst muttering the text (ib.) : ' The skin of Aditi (the inviolate or boundless earth) art thou ! MayAditi acknowledge (receive) thee! ' the import (of this formula) being the same (as before, I, i, 4, 5). 15. He then puts the lower mill-stone on it, with the text (Va^. S.
3the text (ib.) : ' The skin of Aditi (the inviolate or boundless earth) art thou ! MayAditi acknowledge (receive) thee! ' the import (of this formula) being the same (as before, I, i, 4, 5). 15. He then puts the lower mill-stone on it, with the text (Va^. S. I, 19) : 'A rock-bowl art thou ! May the skin of Aditi acknowledge thee ! ' for it is a bowl (dhisha;^a) and a rock too ; and by saying, ' May the skin of Aditi acknowledge thee,' he esta- blishes an understanding between it and the black antelope skin, so that 'they will not hurt each other.* This one (the lower mill-stone) represents the earth. 16. He now puts upon (the west side of) it the wedge 3 with its point turned towards north, whilst ' The old families of the Bhr/gus and Angiras are frequently mentioned together, and often also in conjunction with the Athar- vans: it is indeed to these three families that the native authori- ties attribute the texts and ritual of the Atharva-veda, or fourth Veda, which is generally referred to in the later Vedic writings under the designation Atharvangirasas. It is probable that the Bhrz'gu- Angiras in the above formula of the Va^^as. Sa/w- hita are intended as equivalent to the latter term. Cf. Weber, Omina et Portcnta, p. 346. ^ Viz. the Adhvaryu ; cf. I, 2, i , i . ^ According to the corresponding rule of Katyayana (II, 5, 4) I KANDA, 2 ADHYAYA, I BRAIIMAA^A, 1 8. 39 muttering the text (Va^. S. I, 19) : ' The stay of the sky art thou!' that is to say, it represents the atmosphere ; for by means of the atmospheric region those two, the sky and the earth, are firmly kept asunder ; and for this reason he says, ' The stay of the sky art thou ! ' 17. He then puts the upper mill-stone on {the lower one), with the text (Va^. S. I, 19) : 'A rock- born bowl art thou ! May the rock acknowledge thee ! ' For this one being smaller is, as it were, the daughter (of the lower mill-stone) ^ ; for this reason he calls it ' rock-born.' ' May the rock acknow- ledge thee ! ' he says, because one of the same kin acknowledges (receives the other) : thereby he esta- blishes an understanding between those two mill- stones, thinking ' they will not hurt one another ! ' This one, as it were, represents the sky ; (or) the two mill-stones are, as it were, the two jaws, and the wedge is the tongue : that is why he beats (the mill-stones) with the wedge ^ for it is with the tongue that one speaks. 18. He now pours the rice on (the lower stone), 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.
1l, lest the evil spirits, the Rakshas, should in the meantime rush in here. For the Brahman is the repeller of the Rakshas ^ : hence, the moment it (the potsherd) has been put down (and while it is still being touched) with the finger of his left hand, — 9. He pushes the coal on it, with the text (Va^. S. I, 18 a) : 'Accept, O Agni, this holy work (brah- man)-!' He says this, lest the evil spirits, the Rakshas, should rush in here before ; for Agni is the repeller of the Rakshas : this is the reason why he pushes it on (the potsherd). 10. He then puts on that (potsherd) which is (to stand) behind (or west of the first or central one), with the text (V^^. S. I, 18 b) : 'A support art thou! make firm the aerial region!' Under the form of the atmosphere he makes this (sacrifice) firm; by this he chases away the spiteful enemy. He adds : 'Thee, devoted to the brahman, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy ! ' 11. He then puts on that one which is (to stand) before (i. e. east of the first potsherd), with the text (Va^. S. I, 18 c) : 'A stay art thou ! do thou make firm the sky ! ' Under the form of the sky he makes this same (sacrifice) firm ; by it he chases away the spiteful enemy. He adds ; * Thee, devoted to the brahman, devoted to the kshatra, devoted to the kinsmen, I put on for the destruction of the enemy I' ^ Cf. I. I, 4, 6. - Mahidhara admits the alternative interpretation, 'Receive (me) the priest I' I KANDA, 2 ADHYAYA, I BRAHMAiVA, I 3. 37 12. He now puts on the one that is (to stand) on the right (i.e. south of the first), with the text (Va^. S. I, 18 d) : ' For all the regions I put thee on !' What fourth (world) there is or is not beyond these (three) worlds, by that indeed he thereby chases away the spiteful enemy. Uncertain, no doubt, is what fourth (world) there is or is not beyond these (three) worlds, and uncertain also are all those regions ; for this reason he says, ' For all the regions I put thee on!' The remaining potsherds he puts on ^ either silently, or with the text (Vd^. S. I, i8 e) : ' Layer- forming are ye! heap-forming are ye !' 13. He then covers them over with (hot) coals, whilst muttering the text (Vd^. S. I, iSf): 'May ye be heated with the heat of the Bhr^'gus and ^ Viz. dividing them in the manner explained at p. 34, note i, and beginning (south)-east, and moving around from left to right (i. e. following the course of the sun). Mr. Ralph Griffith (Trans- lation of the Ramdyan, I, p.
2the heat of the Bhr^'gus and ^ Viz. dividing them in the manner explained at p. 34, note i, and beginning (south)-east, and moving around from left to right (i. e. following the course of the sun). Mr. Ralph Griffith (Trans- lation of the Ramdyan, I, p. 90) has compared this Hindu rite of pradakshiwa or dakshi«ikara«a with the Gaelic deasil, as described in the following passage of Sir W. Scott's The Two Drovers : ' " But it is little I would care for the food that nourishes me, or the fire that warms me, or for God's blessed sun itself, if aught but weel should happen to the grandson of my father. So let me walk the deasil round you, that you may go safe out into the far foreign land, and come safe home." Robin Oig stopped, half embarrassed, half laughing, and signing to those near that he only complied with the old woman to soothe her humour. In the meantime she traced around him, with wavering steps, the pro- pitiation, which some have thought has been derived from the Druidical mythology. It consists, as is well known, in the person, who makes the deasil, walking three times round the person who is the object of the ceremony, taking care to move according to the course of the sun.' Cf. note at p. 45. Note also the etymolo- gical connection between dakshiwa and deiseil (Old Ir. dessel, from dess, Gael, deas, south or right side). For the corresponding rite (dextratio) at the Roman marriage ceremonies see Rossbach, Romische Ehe, pp. 315, 316; Weber, Ind. Stud.V, p. 221. ^-ATAPATHA-BRAHMAA^A. Ahgiras^ !' for it is indeed the brightest Hght, that of the Bhr/gus and Angiras. He covers them with the view that ' they shall be well heated.' 14. Now he ^ who puts the two mill-stones on (the black antelope skin), (in the first place) takes up the black antelope skin, with the text (Va^. S. I, 19) : ' Bliss-bestowing art thou ! ' He shakes it, with the text (ib.) : ' Shaken off is the Rakshas, shaken off are the enemies ! ' the import and application of which is the same (as above, I, 1, 4, 4). He spreads it (on the ground) with the neck-part turned towards west, whilst muttering the text (ib.) : ' The skin of Aditi (the inviolate or boundless earth) art thou ! MayAditi acknowledge (receive) thee! ' the import (of this formula) being the same (as before, I, i, 4, 5). 15. He then puts the lower mill-stone on it, with the text (Va^. S.
3the text (ib.) : ' The skin of Aditi (the inviolate or boundless earth) art thou ! MayAditi acknowledge (receive) thee! ' the import (of this formula) being the same (as before, I, i, 4, 5). 15. He then puts the lower mill-stone on it, with the text (Va^. S. I, 19) : 'A rock-bowl art thou ! May the skin of Aditi acknowledge thee ! ' for it is a bowl (dhisha;^a) and a rock too ; and by saying, ' May the skin of Aditi acknowledge thee,' he esta- blishes an understanding between it and the black antelope skin, so that 'they will not hurt each other.* This one (the lower mill-stone) represents the earth. 16. He now puts upon (the west side of) it the wedge 3 with its point turned towards north, whilst ' The old families of the Bhr/gus and Angiras are frequently mentioned together, and often also in conjunction with the Athar- vans: it is indeed to these three families that the native authori- ties attribute the texts and ritual of the Atharva-veda, or fourth Veda, which is generally referred to in the later Vedic writings under the designation Atharvangirasas. It is probable that the Bhrz'gu- Angiras in the above formula of the Va^^as. Sa/w- hita are intended as equivalent to the latter term. Cf. Weber, Omina et Portcnta, p. 346. ^ Viz. the Adhvaryu ; cf. I, 2, i , i . ^ According to the corresponding rule of Katyayana (II, 5, 4) I KANDA, 2 ADHYAYA, I BRAIIMAA^A, 1 8. 39 muttering the text (Va^. S. I, 19) : ' The stay of the sky art thou!' that is to say, it represents the atmosphere ; for by means of the atmospheric region those two, the sky and the earth, are firmly kept asunder ; and for this reason he says, ' The stay of the sky art thou ! ' 17. He then puts the upper mill-stone on {the lower one), with the text (Va^. S. I, 19) : 'A rock- born bowl art thou ! May the rock acknowledge thee ! ' For this one being smaller is, as it were, the daughter (of the lower mill-stone) ^ ; for this reason he calls it ' rock-born.' ' May the rock acknow- ledge thee ! ' he says, because one of the same kin acknowledges (receives the other) : thereby he esta- blishes an understanding between those two mill- stones, thinking ' they will not hurt one another ! ' This one, as it were, represents the sky ; (or) the two mill-stones are, as it were, the two jaws, and the wedge is the tongue : that is why he beats (the mill-stones) with the wedge ^ for it is with the tongue that one speaks. 18. He now pours the rice on (the lower stone), 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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