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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1r) 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. I, 20): 'Grain (dhanyam) art thou ! do thou gratify (dhi) ^ the gods !' for it is and to his commentators (and Mahidhara on Va^'. S. I, 19) and the Black Yagur-veda, he does not lay the wedge on the lower mill- stone, but inserts it under the west or back-part of the stone, so as to make the latter incline towards east and to steady it. 1 In the GobhiliyaGrzliya-sutrall, i , 1 6 the upper stone is similarly called 'the son or child' of the lower one [drzshatputra], which the editor, ^andrakanta, interprets as 'drz'shad and its son;' or option- ally, 'the son of the d/vshad.' Cf. Weber, Ind. Stud. V, p. 305 note. 2 See I, I, 4, 13- 3 Mahidhara derives dhanya from the root dhi; and appa- rently allows to it here the double meaning ' corn or grain,' and ' that which satisfies or pleases.' 40 5ATAPATHA-BRAHMAiVA. grain ; and it is with the intention ' that it may gratify the gods ' that the rice-oblation is taken. 19. He then grinds it, with the text (Vac^. S. I, 20) : ' For out-breathing (I grind) thee ! for in-breath- ing thee ! for through-breathing (pervading vital air) 1 thee ! May I impart a long duration to the life (of the sacrificer) ^ ! ' He pours it (the ground rice on the skin), with the text (ib.) : ' May the divine Savitr/, the golden-handed, receive thee with a flawless hand ^ ! ' ' For his (the sacrificer's) eye (I look at) theeM' 20. The reason why he thus grinds it, is that the sacrificial food of the gods is living, is amr/ta (ambrosia, or not dead) for the immortals. Now with the mortar and pestle, and with the two mill- stones they kill this rice-offering (havirya^^?la). 21. When he now says : 'For out-breathing thee ! for in-breathing thee ! ' he thereby again imparts out-breathing and in-breathing (to it), and by saying ' for through-breathing thee ! ' he imparts through- breathing (to it). By ' may I impart a long duration to the life !' he bestows life on it. By 'may the divine Sa.vitrz, the golden-handed, receive thee with a flaw- ^ On the three kinds of breathing, see I, i, 3, 2-3. 2 According to Katyayana (II, 5, 7) and Mahidhara, this last formula (' INIay I,' &c.) should be joined to the one that follows, and pronounced by the Adhvaryu whilst he pours the ground rice on the skin.
2On the three kinds of breathing, see I, i, 3, 2-3. 2 According to Katyayana (II, 5, 7) and Mahidhara, this last formula (' INIay I,' &c.) should be joined to the one that follows, and pronounced by the Adhvaryu whilst he pours the ground rice on the skin. INIahidhara interprets it thus : ' I put thee, (O rice ! on the black antelope skin) for (increasing) the life (of the sacri- ficer) with a view to a long continuance (of the sacrificial work) ; ' or ' I place thee along the long expanse (i. e. the skin) for thy (the rice's) long life 1' ^ See I, I, 4, 23. * Thus, according to Katy. or INLihidh., whilst he looks at the ground rice on the skin. I KANDA, 2 ADHYAYA, I BRAHMAA^A, 2 2. 4 1 less hand ! ' he says : ' May they be well received ! ' By ' for the eye thee ! ' he bestows eye-sight on it. Now these (attributes) are those of a living being ; and thus that sacrificial food for the gods is indeed living, is amr/ta (ambrosia, or not dead) for the im- mortals. This is the reason why he thus grinds (the rice). (Whilst) they are grinding the (ground) grains \ (and whilst) they are heating the potsherds, — 22. Some one ^ pours clarified butter (into the a^asthili, or butter-pot). Now whatever oblation, in being taken, is announced to a (particular) deity, that belongs to the respective deity, that he takes with a special prayer ; but in taking this oblation, to wit, the butter, he does not announce it to any particular deity, and therefore takes it with an undefined formula, viz. with (Va^. S. I, 20) : 'Juice of the great ones art thou ! ' For ' the great ones ' some (take to be) a name for the cows ; and their juice indeed it is : for this reason he says, ' The juice of the great ones art thou!' And thus, more- over, is some of that (butter) taken with a sacrificial formula : and for this reason also he says, 'The juice of the great ones art thou !' ^ Pi;?zshanti pish/ani; the grinding of the ground or grinding of flour (pish/a-pesha«a) is a common expression in later Sanskrit for doing a useless work (' carrying owls to Athens,' or ' coals to Newcastle '). In the present passage, however, the phrase has to be understood, according to Saya«a, as meaning ' whilst they (the sacrificer's people) carry on the work of grinding begun by the Adhvaryu.' 2 The Agnidhra or somebody else, according to Sayawa ; but according to the Schol. on Katy.
3however, the phrase has to be understood, according to Saya«a, as meaning ' whilst they (the sacrificer's people) carry on the work of grinding begun by the Adhvaryu.' 2 The Agnidhra or somebody else, according to Sayawa ; but according to the Schol. on Katy. II, 5, 9, it is done by the sacrificcr himself, who thereupon prepares the veda or bunch of sacrificial grass, tied in the middle, and cut straight at each end, and used for sweeping, &c. Cf. Katy. I, 3, 21-22 ; II, 5, 9. 42 DATAPATH A-BRAIIMAA^A. Second BRAHMAiVA. 1. He pours (the ground rice) into that which contains the strainers — viz. into a dish (patri) on which he has laid the two strainers — with the text (Va^. S. I, 21) : 'At the impulse of the divine Savi- tr/ I pour thee out, with the arms of the A^vins, with the hands of Pushan !' The import of this formula is the same (as before, I, i, 2, 17). 2. He now sits down somewhere inside the altar (vedi) ^ Then some one (viz. the Agnidhra) comes with the kneadino^-water 2 and brings it to him. He (the Adhvaryu) receives it through the strainers, with the text (Va^. S. I, 21): 'Let the waters mingle with the plants ! ' for thereby the water unites with the plants, viz. with the ground rice, — ' The plants with the sap ! ' for the plants thereby unite with the sap ; viz. that ground rice with the water, for water is their sap, — ' The shining (or wealthy ones) with the moving!' for the shining ones are the waters, and the moving ones are the plants, and these two are thereby mixed together, — ' Let the sweet mingle with the sweet!' whereby he says, 'let the savoury be mixed with the savoury ! ' 3. He then mixes (the two) together, with the text (Va^. S. I, 22) : ' For generation I unite thee ! ' for, in order that it (the dough or the sacrificial cake prepared from it) may bring offspring to the sacri- * ' He sits down (with the dish) either behind the cooking fire, or inside the altar,' Katy. II, 5, 11. According to Mahadeva, the former alternative is the one favoured by the Kawvas. "^ According to Katy. II, 5, i, the kneading-water (or mixing- water, upasar^^ani) has been put on the (Garhapatya) fire (by the Agnidh) at the time of, or previously to, the spreading of the black antelope skin. I KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 6. 43 ficer, for his prosperity, for food, and so on, — for these reasons he mixes them together.
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.
1r) 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. I, 20): 'Grain (dhanyam) art thou ! do thou gratify (dhi) ^ the gods !' for it is and to his commentators (and Mahidhara on Va^'. S. I, 19) and the Black Yagur-veda, he does not lay the wedge on the lower mill- stone, but inserts it under the west or back-part of the stone, so as to make the latter incline towards east and to steady it. 1 In the GobhiliyaGrzliya-sutrall, i , 1 6 the upper stone is similarly called 'the son or child' of the lower one [drzshatputra], which the editor, ^andrakanta, interprets as 'drz'shad and its son;' or option- ally, 'the son of the d/vshad.' Cf. Weber, Ind. Stud. V, p. 305 note. 2 See I, I, 4, 13- 3 Mahidhara derives dhanya from the root dhi; and appa- rently allows to it here the double meaning ' corn or grain,' and ' that which satisfies or pleases.' 40 5ATAPATHA-BRAHMAiVA. grain ; and it is with the intention ' that it may gratify the gods ' that the rice-oblation is taken. 19. He then grinds it, with the text (Vac^. S. I, 20) : ' For out-breathing (I grind) thee ! for in-breath- ing thee ! for through-breathing (pervading vital air) 1 thee ! May I impart a long duration to the life (of the sacrificer) ^ ! ' He pours it (the ground rice on the skin), with the text (ib.) : ' May the divine Savitr/, the golden-handed, receive thee with a flawless hand ^ ! ' ' For his (the sacrificer's) eye (I look at) theeM' 20. The reason why he thus grinds it, is that the sacrificial food of the gods is living, is amr/ta (ambrosia, or not dead) for the immortals. Now with the mortar and pestle, and with the two mill- stones they kill this rice-offering (havirya^^?la). 21. When he now says : 'For out-breathing thee ! for in-breathing thee ! ' he thereby again imparts out-breathing and in-breathing (to it), and by saying ' for through-breathing thee ! ' he imparts through- breathing (to it). By ' may I impart a long duration to the life !' he bestows life on it. By 'may the divine Sa.vitrz, the golden-handed, receive thee with a flaw- ^ On the three kinds of breathing, see I, i, 3, 2-3. 2 According to Katyayana (II, 5, 7) and Mahidhara, this last formula (' INIay I,' &c.) should be joined to the one that follows, and pronounced by the Adhvaryu whilst he pours the ground rice on the skin.
2On the three kinds of breathing, see I, i, 3, 2-3. 2 According to Katyayana (II, 5, 7) and Mahidhara, this last formula (' INIay I,' &c.) should be joined to the one that follows, and pronounced by the Adhvaryu whilst he pours the ground rice on the skin. INIahidhara interprets it thus : ' I put thee, (O rice ! on the black antelope skin) for (increasing) the life (of the sacri- ficer) with a view to a long continuance (of the sacrificial work) ; ' or ' I place thee along the long expanse (i. e. the skin) for thy (the rice's) long life 1' ^ See I, I, 4, 23. * Thus, according to Katy. or INLihidh., whilst he looks at the ground rice on the skin. I KANDA, 2 ADHYAYA, I BRAHMAA^A, 2 2. 4 1 less hand ! ' he says : ' May they be well received ! ' By ' for the eye thee ! ' he bestows eye-sight on it. Now these (attributes) are those of a living being ; and thus that sacrificial food for the gods is indeed living, is amr/ta (ambrosia, or not dead) for the im- mortals. This is the reason why he thus grinds (the rice). (Whilst) they are grinding the (ground) grains \ (and whilst) they are heating the potsherds, — 22. Some one ^ pours clarified butter (into the a^asthili, or butter-pot). Now whatever oblation, in being taken, is announced to a (particular) deity, that belongs to the respective deity, that he takes with a special prayer ; but in taking this oblation, to wit, the butter, he does not announce it to any particular deity, and therefore takes it with an undefined formula, viz. with (Va^. S. I, 20) : 'Juice of the great ones art thou ! ' For ' the great ones ' some (take to be) a name for the cows ; and their juice indeed it is : for this reason he says, ' The juice of the great ones art thou!' And thus, more- over, is some of that (butter) taken with a sacrificial formula : and for this reason also he says, 'The juice of the great ones art thou !' ^ Pi;?zshanti pish/ani; the grinding of the ground or grinding of flour (pish/a-pesha«a) is a common expression in later Sanskrit for doing a useless work (' carrying owls to Athens,' or ' coals to Newcastle '). In the present passage, however, the phrase has to be understood, according to Saya«a, as meaning ' whilst they (the sacrificer's people) carry on the work of grinding begun by the Adhvaryu.' 2 The Agnidhra or somebody else, according to Sayawa ; but according to the Schol. on Katy.
3however, the phrase has to be understood, according to Saya«a, as meaning ' whilst they (the sacrificer's people) carry on the work of grinding begun by the Adhvaryu.' 2 The Agnidhra or somebody else, according to Sayawa ; but according to the Schol. on Katy. II, 5, 9, it is done by the sacrificcr himself, who thereupon prepares the veda or bunch of sacrificial grass, tied in the middle, and cut straight at each end, and used for sweeping, &c. Cf. Katy. I, 3, 21-22 ; II, 5, 9. 42 DATAPATH A-BRAIIMAA^A. Second BRAHMAiVA. 1. He pours (the ground rice) into that which contains the strainers — viz. into a dish (patri) on which he has laid the two strainers — with the text (Va^. S. I, 21) : 'At the impulse of the divine Savi- tr/ I pour thee out, with the arms of the A^vins, with the hands of Pushan !' The import of this formula is the same (as before, I, i, 2, 17). 2. He now sits down somewhere inside the altar (vedi) ^ Then some one (viz. the Agnidhra) comes with the kneadino^-water 2 and brings it to him. He (the Adhvaryu) receives it through the strainers, with the text (Va^. S. I, 21): 'Let the waters mingle with the plants ! ' for thereby the water unites with the plants, viz. with the ground rice, — ' The plants with the sap ! ' for the plants thereby unite with the sap ; viz. that ground rice with the water, for water is their sap, — ' The shining (or wealthy ones) with the moving!' for the shining ones are the waters, and the moving ones are the plants, and these two are thereby mixed together, — ' Let the sweet mingle with the sweet!' whereby he says, 'let the savoury be mixed with the savoury ! ' 3. He then mixes (the two) together, with the text (Va^. S. I, 22) : ' For generation I unite thee ! ' for, in order that it (the dough or the sacrificial cake prepared from it) may bring offspring to the sacri- * ' He sits down (with the dish) either behind the cooking fire, or inside the altar,' Katy. II, 5, 11. According to Mahadeva, the former alternative is the one favoured by the Kawvas. "^ According to Katy. II, 5, i, the kneading-water (or mixing- water, upasar^^ani) has been put on the (Garhapatya) fire (by the Agnidh) at the time of, or previously to, the spreading of the black antelope skin. I KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 6. 43 ficer, for his prosperity, for food, and so on, — for these reasons he mixes them together.
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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