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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1underbolt, and no man can hold that : he thus takes it with (the assistance of) the gods. 5. 'I take (thee) that performs sacred rites to the gods,' he says, because a sacred rite means a sacrifice : ' that performs sacrifices to the gods,' he thereby says. After taking it in his left hand and touching it with his right, he murmurs — by what he murmurs he makes it sharp, — 6. He murmurs (Va^. S. I, 24) : ' Thou art Indra's right arm !' for Indra's right arm no doubt is the most powerful one, and for that reason he says : ' Thou art Indra's right arm!' ' The thousand-spiked, hundred- edged ! ' he adds, for a thousand spikes and a hundred edo-es had that thunderbolt which he hurled at Vmra : he thereby makes it to be that (thunderbolt). 7. 'The sharp-edged Vayu (wind) art thou!' he adds; for that indeed is the sharpest edge, to wit, that (wind) which here blows : for that one sweeps right across these worlds. He thereby makes it sharp. When he (further) says : ' The killer of the enemy ! * let him, whether he wishes to exorcise or not, say : ' The killer of so and so !' When it has been sharp- ened, he must not touch either himself or the earth with it: 'Lest I should hurt either myself or the earth with that sharp thunderbolt,' thus he thinks, and for 54 i-ATAPATHA-BRAHMAiVA. that reason he does not touch either himself or the earth with it. 8. The gods and the Asuras, both of them sprung from Pra^apati\were contending for superiority. The gods vanquished the Asuras ; and yet these after- wards harassed them again, 9. The gods then said : ' We do, no doubt, van- quish the Asuras, but nevertheless they afterwards again harass us. How then can we vanquish them so that we need not fight them again ?' 10. Agni then said : ' By fleeing northwards they escape from us.' By fleeing northwards they had indeed escaped from them. 11. Agni said: ' I will go round to the northern side, and you will then shut them in from here- ; and whilst shutting them in, we will put them down by these (three) worlds ; and from what fourth world there is beyond these (three) they will not be able to rise again.' 12. Agni thereupon went round to the northern side ; and they (the other gods) shut them in from here; and whilst shutting them in, they put them down with these (three) worlds ; and from what fourth world ^ Pra^apati is called the father of the gods and Asuras, I, 5, 3, 2 ; and they are represented as entering on his inheritance, I, 7, 2, 22 ; IX, 5, 1, 12.
2d whilst shutting them in, they put them down with these (three) worlds ; and from what fourth world ^ Pra^apati is called the father of the gods and Asuras, I, 5, 3, 2 ; and they are represented as entering on his inheritance, I, 7, 2, 22 ; IX, 5, 1, 12. Not only the gods and Asuras, but also the men derive their origin from Pra^apati, XIV, 8, 2, i. He has created all beings, I, 6, 3, 35; Ait. Br. Ill, 36. ^ I. e. ' from the sacrificial ground,' Sayawa. It seems doubtful to me whether it does not rather mean ' you will then shut them in, or block them up, within that place,' that is to say, north of the altar, where the utkara, or heap of rubbish, lies. The four worlds by which he puts down the enemies are represented by the loose soil which is dug up by the sphya being flung four separate times at the grass-bush lying on the altar (vedi), and which is then thrown on the utkara. I KANDA, 2 ADHYAYA, 4 BRAHMAJ\rA, 1 5. 55 there is beyond these (three) they did not rise again. Now this same (expulsion of the Asuras) is virtually the same act as the flinging away of the grass-bush \ 13. The Agnidhra goes round to the north, for he is virtually the same person as Agni himself The Adhvaryu then shuts them in from here ; and whilst shutting them in, he puts them down by means of these (three) worlds; and from what fourth world there is beyond these (three) they do not rise again. Thus now also they do not rise again, for by the same means by which the gods kept them off, the priests now also keep them off during the sacrifice. 14. And whoever has evil designs upon the sacri- ficer and hates him, him he thereby puts down by means of these (three) worlds, and what fourth world there is beyond these. And in putting him down with these (three) worlds, and what fourth world there is beyond these, he flings everything away from this (earth), for on it all these worlds rest : for what would he fling away, if he were to fling (the grass-bush) away with the words, ' The air I throw away, the heaven I throw away!' therefore he flings everything away from this (earth) 2. 15. Thereupon, after putting the grass-bush be- tween^, he flings (the wooden sword at it). ' Lest I ^ The ceremony called stambaya^us (-harawam) consists in ' the throwing away of the grass-bush after cutting it by the (flinging of the) wooden sword, with the simultaneous reciting of Ya^us- texts' [ya_^urmantrako darbha^^ stambaya_§-u/2, ta.kka. stambariipawz sphyena bhittvotkarade^e haret, Say.,Taitt. S. I, i, 9].
3s in ' the throwing away of the grass-bush after cutting it by the (flinging of the) wooden sword, with the simultaneous reciting of Ya^us- texts' [ya_^urmantrako darbha^^ stambaya_§-u/2, ta.kka. stambariipawz sphyena bhittvotkarade^e haret, Say.,Taitt. S. I, i, 9]. ^ This passage, in which the author seems to argue against some other ritualistic authority, is not quite clear to me. The Taitt. Br. has, 'from the atmosphere he drives him away (by the second throw), from the sky he drives him away (by the third throw).' ^ That is, between himself, or the wooden sword, and the altar. According to Katy. II, 6, 15, he lays the grass-bush dov/n on the 56 DATAPATH A-BRAHMAiyrA. should injure the earth with this sharp thunderbolt !' thus (he thinks, and) for that reason he flings after putting the grass-bush between. 1 6. He flings it, with the text (Vd^. S. I, 25) : ' O earth, that affordest the place for making offerings to the gods! may I not injure the root of thy plant!' He thereby makes her, as it were, with roots remain- ing in her^ Whilst he takes up (the earth dug up by the sword), he thus addresses her : ' May I not injure the roots of thy plants ! ' — And in further say- ing, ' Go to the fold, the abode of the cows !' when he is about to throw it away (on the heap of rubbish), he causes it not to forsake him ; for that which is within the fold^ does not forsake him : for that rea- son he says, ' Go to the fold, the abode of the cows !' — He further says (whilst looking at the hole in the ground) : ' May the sky rain on thee !' Wherever, in digging into her, they wound and injure her — water being (a means of) expiation — that he thereby expiates by the water which is (a means of) expiation; that he thereby makes good by means of the water : that is the reason why he says : * May the sky rain on thee!' — 'Tie him down, O divine Savitri, to the furthest end of the earth !' he says (whilst throwing on the heap of rubbish the soil dug up) ; he thus altar with its top pointing northwards, with the text : ' The armour of the earth art thou ! ' ' Saya«a explains it by uttaramulam iva karoti ; * prnhivim uparibhagavasthitamulayuktam iva' (P'with the roots remaining in its (the earth's) upper part, or surface'). Cf. also Say. on Taitt. S. I, I, 9 (P- 155)- ^ The Taitt. Br. (Ill, 2, 9, 3) identifies the fold (pen, stable) with the metres (? which enclose the altar in the shape of the first set of lines), cf. Szt. Br. I, 2, 5, 6 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.
1underbolt, and no man can hold that : he thus takes it with (the assistance of) the gods. 5. 'I take (thee) that performs sacred rites to the gods,' he says, because a sacred rite means a sacrifice : ' that performs sacrifices to the gods,' he thereby says. After taking it in his left hand and touching it with his right, he murmurs — by what he murmurs he makes it sharp, — 6. He murmurs (Va^. S. I, 24) : ' Thou art Indra's right arm !' for Indra's right arm no doubt is the most powerful one, and for that reason he says : ' Thou art Indra's right arm!' ' The thousand-spiked, hundred- edged ! ' he adds, for a thousand spikes and a hundred edo-es had that thunderbolt which he hurled at Vmra : he thereby makes it to be that (thunderbolt). 7. 'The sharp-edged Vayu (wind) art thou!' he adds; for that indeed is the sharpest edge, to wit, that (wind) which here blows : for that one sweeps right across these worlds. He thereby makes it sharp. When he (further) says : ' The killer of the enemy ! * let him, whether he wishes to exorcise or not, say : ' The killer of so and so !' When it has been sharp- ened, he must not touch either himself or the earth with it: 'Lest I should hurt either myself or the earth with that sharp thunderbolt,' thus he thinks, and for 54 i-ATAPATHA-BRAHMAiVA. that reason he does not touch either himself or the earth with it. 8. The gods and the Asuras, both of them sprung from Pra^apati\were contending for superiority. The gods vanquished the Asuras ; and yet these after- wards harassed them again, 9. The gods then said : ' We do, no doubt, van- quish the Asuras, but nevertheless they afterwards again harass us. How then can we vanquish them so that we need not fight them again ?' 10. Agni then said : ' By fleeing northwards they escape from us.' By fleeing northwards they had indeed escaped from them. 11. Agni said: ' I will go round to the northern side, and you will then shut them in from here- ; and whilst shutting them in, we will put them down by these (three) worlds ; and from what fourth world there is beyond these (three) they will not be able to rise again.' 12. Agni thereupon went round to the northern side ; and they (the other gods) shut them in from here; and whilst shutting them in, they put them down with these (three) worlds ; and from what fourth world ^ Pra^apati is called the father of the gods and Asuras, I, 5, 3, 2 ; and they are represented as entering on his inheritance, I, 7, 2, 22 ; IX, 5, 1, 12.
2d whilst shutting them in, they put them down with these (three) worlds ; and from what fourth world ^ Pra^apati is called the father of the gods and Asuras, I, 5, 3, 2 ; and they are represented as entering on his inheritance, I, 7, 2, 22 ; IX, 5, 1, 12. Not only the gods and Asuras, but also the men derive their origin from Pra^apati, XIV, 8, 2, i. He has created all beings, I, 6, 3, 35; Ait. Br. Ill, 36. ^ I. e. ' from the sacrificial ground,' Sayawa. It seems doubtful to me whether it does not rather mean ' you will then shut them in, or block them up, within that place,' that is to say, north of the altar, where the utkara, or heap of rubbish, lies. The four worlds by which he puts down the enemies are represented by the loose soil which is dug up by the sphya being flung four separate times at the grass-bush lying on the altar (vedi), and which is then thrown on the utkara. I KANDA, 2 ADHYAYA, 4 BRAHMAJ\rA, 1 5. 55 there is beyond these (three) they did not rise again. Now this same (expulsion of the Asuras) is virtually the same act as the flinging away of the grass-bush \ 13. The Agnidhra goes round to the north, for he is virtually the same person as Agni himself The Adhvaryu then shuts them in from here ; and whilst shutting them in, he puts them down by means of these (three) worlds; and from what fourth world there is beyond these (three) they do not rise again. Thus now also they do not rise again, for by the same means by which the gods kept them off, the priests now also keep them off during the sacrifice. 14. And whoever has evil designs upon the sacri- ficer and hates him, him he thereby puts down by means of these (three) worlds, and what fourth world there is beyond these. And in putting him down with these (three) worlds, and what fourth world there is beyond these, he flings everything away from this (earth), for on it all these worlds rest : for what would he fling away, if he were to fling (the grass-bush) away with the words, ' The air I throw away, the heaven I throw away!' therefore he flings everything away from this (earth) 2. 15. Thereupon, after putting the grass-bush be- tween^, he flings (the wooden sword at it). ' Lest I ^ The ceremony called stambaya^us (-harawam) consists in ' the throwing away of the grass-bush after cutting it by the (flinging of the) wooden sword, with the simultaneous reciting of Ya^us- texts' [ya_^urmantrako darbha^^ stambaya_§-u/2, ta.kka. stambariipawz sphyena bhittvotkarade^e haret, Say.,Taitt. S. I, i, 9].
3s in ' the throwing away of the grass-bush after cutting it by the (flinging of the) wooden sword, with the simultaneous reciting of Ya^us- texts' [ya_^urmantrako darbha^^ stambaya_§-u/2, ta.kka. stambariipawz sphyena bhittvotkarade^e haret, Say.,Taitt. S. I, i, 9]. ^ This passage, in which the author seems to argue against some other ritualistic authority, is not quite clear to me. The Taitt. Br. has, 'from the atmosphere he drives him away (by the second throw), from the sky he drives him away (by the third throw).' ^ That is, between himself, or the wooden sword, and the altar. According to Katy. II, 6, 15, he lays the grass-bush dov/n on the 56 DATAPATH A-BRAHMAiyrA. should injure the earth with this sharp thunderbolt !' thus (he thinks, and) for that reason he flings after putting the grass-bush between. 1 6. He flings it, with the text (Vd^. S. I, 25) : ' O earth, that affordest the place for making offerings to the gods! may I not injure the root of thy plant!' He thereby makes her, as it were, with roots remain- ing in her^ Whilst he takes up (the earth dug up by the sword), he thus addresses her : ' May I not injure the roots of thy plants ! ' — And in further say- ing, ' Go to the fold, the abode of the cows !' when he is about to throw it away (on the heap of rubbish), he causes it not to forsake him ; for that which is within the fold^ does not forsake him : for that rea- son he says, ' Go to the fold, the abode of the cows !' — He further says (whilst looking at the hole in the ground) : ' May the sky rain on thee !' Wherever, in digging into her, they wound and injure her — water being (a means of) expiation — that he thereby expiates by the water which is (a means of) expiation; that he thereby makes good by means of the water : that is the reason why he says : * May the sky rain on thee!' — 'Tie him down, O divine Savitri, to the furthest end of the earth !' he says (whilst throwing on the heap of rubbish the soil dug up) ; he thus altar with its top pointing northwards, with the text : ' The armour of the earth art thou ! ' ' Saya«a explains it by uttaramulam iva karoti ; * prnhivim uparibhagavasthitamulayuktam iva' (P'with the roots remaining in its (the earth's) upper part, or surface'). Cf. also Say. on Taitt. S. I, I, 9 (P- 155)- ^ The Taitt. Br. (Ill, 2, 9, 3) identifies the fold (pen, stable) with the metres (? which enclose the altar in the shape of the first set of lines), cf. Szt. Br. I, 2, 5, 6 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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