Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1h) from fire to fire. See I, 7, 3, 23-25. 64 ^ATAPATHA-BRAHMAiVA. him then cover it (the altar) over with (fresh) rubbish : for rubbish means cattle, and well-stocked with cattle he thereby makes it\ 1 8. He (the Agnidhra) smooths it down (from east to west). The gods, namely, when they were pre- paring for the contest, said to one another : ' Come, let us remove to the moon for safety what im- perishable place of worship there is on this earth ; so that if the Asuras, on vanquishing us, should drive us away from here, we may afterwards, by praising and mortifying, prevail again !' They accordingly removed to the moon what imperishable place of worship there was on this earth. That now is the black (spots) in the moon : hence they say, ' In the moon is the place of worship for this earth.' It is in this place of worship also that his sacrifice is performed : for that reason he smooths (the altar) down 2. 19. He smooths it down, with the text (Va^. S. I, 28): 'Before the bloody (battle) with its rush- ings hither and thither^ O mighty one!' the bloody one no doubt is the battle, for in battle ^ Purisha, rabbish ; 'sandy or gravel-like soil,' Say. on Taitt. Br. Ill, 2, 9, 12 ; purisha also means 'faeces, manure,' in which sense it is probably taken symbolically for * cattle.' The Taitt. Br. better : ' well supplied with cattle he thereby makes h i m (the sacrificer).' ^ 1 By stroking along the altar he shifts it to the moon. * The interpretation of pura krurasya v is rip a. /i here given by the author, and also by Mahidhara on Va^. S. I, 28, is more than doubtful. Sayawa on Taitt. S. I, i, 9 is probably more correct in taking pura visr/pa^ (abl. or gerund) krurasya to mean 'before the sneaking away of the cruel enemy (Araru, lying fettered on the heap of rubbish) ' — he supplies : ' thou, O altar, containest merely the divine oblations, but since his removal thou containest every- thing.' Cf. also Weber, Ind. Streifen, II, p. 463. I KANDA, 2 ADHYAYA, 5 BRAHMAiVrA, 21. 65 bloody deeds are done, and slain lie man and horse ; and before that battle they removed it (the altar to the moon) ; therefore he says, ' Before the bloody (battle) with its rushings hither and thither, O mighty one!' — 'lifting up the life-bestowing earth,' for after lifting up what was living on this earth, they removed it to the moon ; therefore he says, ' lifting up the life-bestowing earth;' — 'which they raised to the moon by prayers,' 'which they placed in the moon by worship,' he thereby says, — 'that (earth) the wise still point out and
2ving on this earth, they removed it to the moon ; therefore he says, ' lifting up the life-bestowing earth;' — 'which they raised to the moon by prayers,' 'which they placed in the moon by worship,' he thereby says, — 'that (earth) the wise still point out and worship,' to that they accordingly address their worship ; and the offering of him also who so understands this, is performed in that place of worship. 20. He now says (to the Agnidhra ; Va^. S. 1,28), * Put the sprinkling-water down (on the altar) !' That thunderbolt, the wooden sword, and the priest (brah- ma?^a) have hitherto defended that sacrifice. Now the water also is a thunderbolt : that thunderbolt he thereby lays down for its defence. While the sprinkling-water is being held close above the wooden sw^ord, he takes up the latter. If he were to set the sprinkling-water down, wh le the wooden sword is still lying, the two thunderbolts would come into col- lision with each other; but in this way the two thunderbolts do not come into collision with each other: for that reason he takes up the wooden sword, while the sprinkling-water is being held close above it. 21. He pronounces this (entire) speech: — 'Put the sprinkling-water down (on the altar)! put fuel and barhis (sacrificial grass) beside it! wipe the ladles ! gird the (sacrificer's) wife ! come hither with the clarified butter ! ' This is a direction (given to [12] F 66 ^ATAPATHA-BRAHMAiVA. the Agnidhra) ; he (the Adhvaryu) may pronounce it, if he choose ; or, if he so choose, he may omit it : for he (the Agnidhra) himself knows that this work has now to be done. 2 2. He then flings the wooden sword northwards (on the heap of rubbish). If he wishes to exorcise ^ (he does so), with the text, ' I fling thee as a thunder- bolt for so and so!' and as a thunderbolt the wooden sword accordingly strikes down (the enemy). 23. He then washes his hands 2; for what there was bloody (or injured) on it (the altar) that he thereby removes from it : that is why he washes his hands. 24. Now those who made offerings in former times, touched (the altar and oblations) at this particular time, while they were sacrificing. They became more sinful. Those who washed (their hands) became righteous. Then unbelief took hold of men : ' Those who sacrifice become more sinful, and those who sacrifice not become righteous,' they said. No sacrificial food then came to the gods from this world : for the gods subsist on what is offered up from this world ^ 25.
3Then unbelief took hold of men : ' Those who sacrifice become more sinful, and those who sacrifice not become righteous,' they said. No sacrificial food then came to the gods from this world : for the gods subsist on what is offered up from this world ^ 25. The gods thereupon said to Br/haspati An- girasa, 'Verily, unbelief has come upon men; ordain thou the sacrifice to them!' Brzhaspati Aiigirasa then went and said, ' How comes it that you do not sacrifice?' They replied, ' From a desire for what ' Otherwise he uses the text (Va^. S. I, 28): 'A killer of the enemy art thou !' Katy. II, 6, 42. 2 He does so (on the utkara) and then lays down the wooden sword west of the prawita water. Katy. II, 6, 43. ' Men, on the other hand, subsist on what is bestowed on them from yonder world. Taitt. S. Ill, 2,9,7; Taitt. Br. II, 2, 7, 3. I KANDA, 3 ADHYAYA, I BRAHMAiVA, I. 67 should we sacrifice, since those who sacrifice become more sinful, and those who sacrifice not become righteous ? ' 26. Brzhaspati Angirasa then said, 'What we have heard of as produced ^ for the gods that is this sacrifice, that is to say, the cooked oblations and the prepared altar ; therewith you have per- formed while touching : that is why you have become more sinful. Sacrifice therefore without touching, for thus you will become righteous!' How long ?' they asked. ' Till the spreading of the sacri- ficial grass (on the altar),' he said. By the sacrificial grass, namely, it (the altar) becomes appeased. If, therefore, before the spreading of the sacrificial grass anything were to fall on it, let him only remove it at the time when he spreads the sacrificial grass ; for when they spread the sacrificial grass, then they also step on it with the foot. He who knowing this sacrifices without touching.becomes indeed righteous: let him therefore sacrifice, without touching (the altar' and oblations). Third Adhyaya. First BRAHMAivA. I. He (the Agnidhra) now brushes the spoons - (with the grass-ends). The reason why he brushes ^ Parishfitam, which Sayawa interprets by parigr/hitam, 'hedged round' [? 'set apart']. The Kawva MS. reads pari shutam. ^ Besides the Agnihotra-hava«i, or milk ladle used at the morning and evening oblations (see p. 11, note 2; and II, 3, i, 17), three different sru/^ or offering-spoons are used, viz. the ^uhfl, upabhrz"t, and dhruva.
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.
1h) from fire to fire. See I, 7, 3, 23-25. 64 ^ATAPATHA-BRAHMAiVA. him then cover it (the altar) over with (fresh) rubbish : for rubbish means cattle, and well-stocked with cattle he thereby makes it\ 1 8. He (the Agnidhra) smooths it down (from east to west). The gods, namely, when they were pre- paring for the contest, said to one another : ' Come, let us remove to the moon for safety what im- perishable place of worship there is on this earth ; so that if the Asuras, on vanquishing us, should drive us away from here, we may afterwards, by praising and mortifying, prevail again !' They accordingly removed to the moon what imperishable place of worship there was on this earth. That now is the black (spots) in the moon : hence they say, ' In the moon is the place of worship for this earth.' It is in this place of worship also that his sacrifice is performed : for that reason he smooths (the altar) down 2. 19. He smooths it down, with the text (Va^. S. I, 28): 'Before the bloody (battle) with its rush- ings hither and thither^ O mighty one!' the bloody one no doubt is the battle, for in battle ^ Purisha, rabbish ; 'sandy or gravel-like soil,' Say. on Taitt. Br. Ill, 2, 9, 12 ; purisha also means 'faeces, manure,' in which sense it is probably taken symbolically for * cattle.' The Taitt. Br. better : ' well supplied with cattle he thereby makes h i m (the sacrificer).' ^ 1 By stroking along the altar he shifts it to the moon. * The interpretation of pura krurasya v is rip a. /i here given by the author, and also by Mahidhara on Va^. S. I, 28, is more than doubtful. Sayawa on Taitt. S. I, i, 9 is probably more correct in taking pura visr/pa^ (abl. or gerund) krurasya to mean 'before the sneaking away of the cruel enemy (Araru, lying fettered on the heap of rubbish) ' — he supplies : ' thou, O altar, containest merely the divine oblations, but since his removal thou containest every- thing.' Cf. also Weber, Ind. Streifen, II, p. 463. I KANDA, 2 ADHYAYA, 5 BRAHMAiVrA, 21. 65 bloody deeds are done, and slain lie man and horse ; and before that battle they removed it (the altar to the moon) ; therefore he says, ' Before the bloody (battle) with its rushings hither and thither, O mighty one!' — 'lifting up the life-bestowing earth,' for after lifting up what was living on this earth, they removed it to the moon ; therefore he says, ' lifting up the life-bestowing earth;' — 'which they raised to the moon by prayers,' 'which they placed in the moon by worship,' he thereby says, — 'that (earth) the wise still point out and
2ving on this earth, they removed it to the moon ; therefore he says, ' lifting up the life-bestowing earth;' — 'which they raised to the moon by prayers,' 'which they placed in the moon by worship,' he thereby says, — 'that (earth) the wise still point out and worship,' to that they accordingly address their worship ; and the offering of him also who so understands this, is performed in that place of worship. 20. He now says (to the Agnidhra ; Va^. S. 1,28), * Put the sprinkling-water down (on the altar) !' That thunderbolt, the wooden sword, and the priest (brah- ma?^a) have hitherto defended that sacrifice. Now the water also is a thunderbolt : that thunderbolt he thereby lays down for its defence. While the sprinkling-water is being held close above the wooden sw^ord, he takes up the latter. If he were to set the sprinkling-water down, wh le the wooden sword is still lying, the two thunderbolts would come into col- lision with each other; but in this way the two thunderbolts do not come into collision with each other: for that reason he takes up the wooden sword, while the sprinkling-water is being held close above it. 21. He pronounces this (entire) speech: — 'Put the sprinkling-water down (on the altar)! put fuel and barhis (sacrificial grass) beside it! wipe the ladles ! gird the (sacrificer's) wife ! come hither with the clarified butter ! ' This is a direction (given to [12] F 66 ^ATAPATHA-BRAHMAiVA. the Agnidhra) ; he (the Adhvaryu) may pronounce it, if he choose ; or, if he so choose, he may omit it : for he (the Agnidhra) himself knows that this work has now to be done. 2 2. He then flings the wooden sword northwards (on the heap of rubbish). If he wishes to exorcise ^ (he does so), with the text, ' I fling thee as a thunder- bolt for so and so!' and as a thunderbolt the wooden sword accordingly strikes down (the enemy). 23. He then washes his hands 2; for what there was bloody (or injured) on it (the altar) that he thereby removes from it : that is why he washes his hands. 24. Now those who made offerings in former times, touched (the altar and oblations) at this particular time, while they were sacrificing. They became more sinful. Those who washed (their hands) became righteous. Then unbelief took hold of men : ' Those who sacrifice become more sinful, and those who sacrifice not become righteous,' they said. No sacrificial food then came to the gods from this world : for the gods subsist on what is offered up from this world ^ 25.
3Then unbelief took hold of men : ' Those who sacrifice become more sinful, and those who sacrifice not become righteous,' they said. No sacrificial food then came to the gods from this world : for the gods subsist on what is offered up from this world ^ 25. The gods thereupon said to Br/haspati An- girasa, 'Verily, unbelief has come upon men; ordain thou the sacrifice to them!' Brzhaspati Aiigirasa then went and said, ' How comes it that you do not sacrifice?' They replied, ' From a desire for what ' Otherwise he uses the text (Va^. S. I, 28): 'A killer of the enemy art thou !' Katy. II, 6, 42. 2 He does so (on the utkara) and then lays down the wooden sword west of the prawita water. Katy. II, 6, 43. ' Men, on the other hand, subsist on what is bestowed on them from yonder world. Taitt. S. Ill, 2,9,7; Taitt. Br. II, 2, 7, 3. I KANDA, 3 ADHYAYA, I BRAHMAiVA, I. 67 should we sacrifice, since those who sacrifice become more sinful, and those who sacrifice not become righteous ? ' 26. Brzhaspati Angirasa then said, 'What we have heard of as produced ^ for the gods that is this sacrifice, that is to say, the cooked oblations and the prepared altar ; therewith you have per- formed while touching : that is why you have become more sinful. Sacrifice therefore without touching, for thus you will become righteous!' How long ?' they asked. ' Till the spreading of the sacri- ficial grass (on the altar),' he said. By the sacrificial grass, namely, it (the altar) becomes appeased. If, therefore, before the spreading of the sacrificial grass anything were to fall on it, let him only remove it at the time when he spreads the sacrificial grass ; for when they spread the sacrificial grass, then they also step on it with the foot. He who knowing this sacrifices without touching.becomes indeed righteous: let him therefore sacrifice, without touching (the altar' and oblations). Third Adhyaya. First BRAHMAivA. I. He (the Agnidhra) now brushes the spoons - (with the grass-ends). The reason why he brushes ^ Parishfitam, which Sayawa interprets by parigr/hitam, 'hedged round' [? 'set apart']. The Kawva MS. reads pari shutam. ^ Besides the Agnihotra-hava«i, or milk ladle used at the morning and evening oblations (see p. 11, note 2; and II, 3, i, 17), three different sru/^ or offering-spoons are used, viz. the ^uhfl, upabhrz"t, and dhruva.
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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