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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1'Agni's tongue art thou!' — 'A good caller ^ of the gods,' whereby she says, 'well for the gods;' — 'be thou for every dainty (or, sacrificial site, dhaman), for every prayer of mine!' whereby she says, 'for every sacrifice of mine be thou (a good caller)!' 20. Having then taken up the butter (from the ^ He takes the pot containing the clarified butter from the fire, with the text (Vag. S. I, 30): 'For juice thee !' [see I, 2, 2, 6,] puts it down on the ground before the sacrificer's wife and bids her look down on it. Katy. II, 7, 4. ^ Suhu/^. The Kawva recension and Taitt. S. I, i, 10, 3 have subhij^, 'well-being, good,' which reading seems also to be presup- posed by our author's explanation ' well (or good) for the gods.' The Black Ya^us assigns this entire mantra to the Adhvaryu, when he has taken the butter from the Ahavaniya, and puts it down north of the altar. In other respects also it differs considerably from the order followed by our author. I KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 2 1. 75 ground), he (the Agnidhra) carries it eastwards. In the case of one whose Ahavaniya fire is used for the cooking, he (now in the first place) puts it on the Ahavaniya, thinking, ' My oblation shall be entirely cooked on the Ahavaniya ^'' The reason why he first puts it thereon (viz. on the Garhapatya) is, because he will have to make the wife look at it : for it would not be proper, if he were to take it (from the Ahavaniya) to the west in the midst of the per- formance, for the purpose of making the wife look at it ; and if he were not to let the wife look at it at all, he would thereby exclude her from the sacri- fice. And in this way, then, he does not exclude the (sacrificer's) wife from the sacrifice : therefore he does not take it eastwards till after melting it close by the wife (on the Garhapatya), and making her look at it. In the case of one who (through death or from other causes) has not his wife with him, he puts it from the very beginning on the Aha- vaniya. He then takes it again from thence and puts it down within the altar. 21. Here now they say, — ' He must not place it within the altar; for from that (butter) they make the oblation to the wives of the grods ^ : he therefore excludes the wives of the gods from the company (of ^ According to the ritual of the Black Ya^us, the butter, after the sacrificer's wife has looked at it, is again heated on the Garha- patya fire, in order to remove the impurity which has thereby been imparted to it.
2wives of the gods from the company (of ^ According to the ritual of the Black Ya^us, the butter, after the sacrificer's wife has looked at it, is again heated on the Garha- patya fire, in order to remove the impurity which has thereby been imparted to it. 2 The patnisawya^as are four oblations of butter to Soma, Tvash/rz', the wives of the gods, and Agni Gr^liapati respectively, made at the end of these sacrifices. See I, 9, 2, i. It would seem that, according to the ritual of the Black Ya^us, the butter is not put on the altar, but on a line drawn with the wooden sword north of the altar. See p. 74, note 2. 76 i-ATAPATHA-BRAHMAJVA. their husbands) \ and thereby his (the sacrificer's) wife becomes dissatisfied with her own husband.' Ya^;2avalkya, however, said in reference to this point, * Let it be so as it has been prescribed for the wife ! who would care whether his wife may consort with other men ^ ?' ' As the altar is (part of the) sacrifice, and the butter is (part of the) sacrifice, I will build up the sacrifice from out of the sacrifice!' thus thinking, let him place it within the altar. 22. The two strainers are lying in the sprinkling water. He takes them from thence and purifies (ut-p{i) the butter with them. Now one of them is related to the wind (that blows) upwards (utpa- vana)^, so that he thereby makes it (the butter) sacrificially pure. 23. He clarifies it, with the text (Vaf. S. I, 31), ' By the impulse of Savitrz I purify thee with a flawless purifier (strainer), with the rays of the sun !' The meaning (of this formula) is the same (as before). 24. He then purifies the sprinkling water with the strainers covered with butter, with the text (Va^. S. * Avasabha,^ karoti = avagata_i;^anasamuha// karoti, Say.; the gods are supposed to be assembled around the altar (of. I, 3, 3, 8) : hence by placing the butter, from which the oblations to the wives of the gods are to be made, within the altar, the Adhvaryu would separate the wives from their husbands. ^ I am not quite certain as to whether this last scornful remark is really to be assigned to Ya§-?iavalkya. The Ka;/va text has, — Ya^navalkya, however, said, 'Let him place it within the altar!' thus he said. ' Let it be so as it has been prescribed for the wife,' thus (thinking) let him place it, whether or not she consort with other men. ^ Probably the same as ud-ana (breathing upwards or inspira- tion), which one of the strainers is said to represent in I, i, 3, 2. See also I, i, 3, 6 ; Taitt. Br. Ill, 3, 4, 4. The St.
3nking) let him place it, whether or not she consort with other men. ^ Probably the same as ud-ana (breathing upwards or inspira- tion), which one of the strainers is said to represent in I, i, 3, 2. See also I, i, 3, 6 ; Taitt. Br. Ill, 3, 4, 4. The St. Petersburg Dictionary proposes the meaning * an implement for cleaning ' for utpavanain this passage. I KANDA, 3 ADHYAYA, I BRAHMAiVA, 26. 77 I. 31)' 'By the impulse of Savim I purify you (O waters) with a flawless purifier, with the rays of the sun!' The meaning is the same (as before). 25. The reason why he purifies the sprinkling water with the strainers covered with butter is, that he thereby puts milk into the water, and that the milk thereby (becomes) beneficial ^ in the water, for, when it rains, plants are thereby produced ; and on eating the plants and drinking the water, vital fluid (serum) results therefrom : and thus (he does this) in order to supply the vital fluid (of the sacrificer). 26. He then looks down on the butter. Here now some make the sacrificer look down. Yaf^;^avalkya, however, said in reference to this point, — 'Why do not (the sacrificers) themselves become (act as) Adhvaryu priests ? and why do not they (the sacrificers) them- selves recite when far higher blessings are prayed for 2 ? How can these (people) possibly have faith in this^.^ Whatever blessing the officiating priests invoke during the sacrifice that is for the benefit of the sacrificer alone.' The Adhvaryu should accord- ingly look down on it.' ^ A play on the word hitam, which means both 'put, placed,' and ' beneficial, salutary.' ^ The Ka«va text has as follows, — Here now some make the sacrificer eye it, arguing, ' whatever blessing (resides therein) that he should himself pray for.' Ya^?iavalkya, however, said in re- ference to this point, ' Why then does not he himself become Adhvaryu ? and why does he not recite (the solemn prayers of the 'H.otn priest), and that when they pray for higher blessing ? What- ever blessing the priests invoke at the sacrifice, that they invoke for the sacrificer alone;' thus he said. The Adhvaryu, therefore, should look down on it. ^ Tesha/W j-akhinam atraivavekshawaw/ ya^amanenaiva kartavyam iti kasmat kara^at jraddha ^ata, evam ta;« jraddham prahasya, Say. The Ka;/va text omits this derisive remark. 78 ^ATAPATHA-BRAHMAA^A. 27. He looks down on it. The eye assuredly is the truth, for the eye is indeed the truth.
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.
1'Agni's tongue art thou!' — 'A good caller ^ of the gods,' whereby she says, 'well for the gods;' — 'be thou for every dainty (or, sacrificial site, dhaman), for every prayer of mine!' whereby she says, 'for every sacrifice of mine be thou (a good caller)!' 20. Having then taken up the butter (from the ^ He takes the pot containing the clarified butter from the fire, with the text (Vag. S. I, 30): 'For juice thee !' [see I, 2, 2, 6,] puts it down on the ground before the sacrificer's wife and bids her look down on it. Katy. II, 7, 4. ^ Suhu/^. The Kawva recension and Taitt. S. I, i, 10, 3 have subhij^, 'well-being, good,' which reading seems also to be presup- posed by our author's explanation ' well (or good) for the gods.' The Black Ya^us assigns this entire mantra to the Adhvaryu, when he has taken the butter from the Ahavaniya, and puts it down north of the altar. In other respects also it differs considerably from the order followed by our author. I KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 2 1. 75 ground), he (the Agnidhra) carries it eastwards. In the case of one whose Ahavaniya fire is used for the cooking, he (now in the first place) puts it on the Ahavaniya, thinking, ' My oblation shall be entirely cooked on the Ahavaniya ^'' The reason why he first puts it thereon (viz. on the Garhapatya) is, because he will have to make the wife look at it : for it would not be proper, if he were to take it (from the Ahavaniya) to the west in the midst of the per- formance, for the purpose of making the wife look at it ; and if he were not to let the wife look at it at all, he would thereby exclude her from the sacri- fice. And in this way, then, he does not exclude the (sacrificer's) wife from the sacrifice : therefore he does not take it eastwards till after melting it close by the wife (on the Garhapatya), and making her look at it. In the case of one who (through death or from other causes) has not his wife with him, he puts it from the very beginning on the Aha- vaniya. He then takes it again from thence and puts it down within the altar. 21. Here now they say, — ' He must not place it within the altar; for from that (butter) they make the oblation to the wives of the grods ^ : he therefore excludes the wives of the gods from the company (of ^ According to the ritual of the Black Ya^us, the butter, after the sacrificer's wife has looked at it, is again heated on the Garha- patya fire, in order to remove the impurity which has thereby been imparted to it.
2wives of the gods from the company (of ^ According to the ritual of the Black Ya^us, the butter, after the sacrificer's wife has looked at it, is again heated on the Garha- patya fire, in order to remove the impurity which has thereby been imparted to it. 2 The patnisawya^as are four oblations of butter to Soma, Tvash/rz', the wives of the gods, and Agni Gr^liapati respectively, made at the end of these sacrifices. See I, 9, 2, i. It would seem that, according to the ritual of the Black Ya^us, the butter is not put on the altar, but on a line drawn with the wooden sword north of the altar. See p. 74, note 2. 76 i-ATAPATHA-BRAHMAJVA. their husbands) \ and thereby his (the sacrificer's) wife becomes dissatisfied with her own husband.' Ya^;2avalkya, however, said in reference to this point, * Let it be so as it has been prescribed for the wife ! who would care whether his wife may consort with other men ^ ?' ' As the altar is (part of the) sacrifice, and the butter is (part of the) sacrifice, I will build up the sacrifice from out of the sacrifice!' thus thinking, let him place it within the altar. 22. The two strainers are lying in the sprinkling water. He takes them from thence and purifies (ut-p{i) the butter with them. Now one of them is related to the wind (that blows) upwards (utpa- vana)^, so that he thereby makes it (the butter) sacrificially pure. 23. He clarifies it, with the text (Vaf. S. I, 31), ' By the impulse of Savitrz I purify thee with a flawless purifier (strainer), with the rays of the sun !' The meaning (of this formula) is the same (as before). 24. He then purifies the sprinkling water with the strainers covered with butter, with the text (Va^. S. * Avasabha,^ karoti = avagata_i;^anasamuha// karoti, Say.; the gods are supposed to be assembled around the altar (of. I, 3, 3, 8) : hence by placing the butter, from which the oblations to the wives of the gods are to be made, within the altar, the Adhvaryu would separate the wives from their husbands. ^ I am not quite certain as to whether this last scornful remark is really to be assigned to Ya§-?iavalkya. The Ka;/va text has, — Ya^navalkya, however, said, 'Let him place it within the altar!' thus he said. ' Let it be so as it has been prescribed for the wife,' thus (thinking) let him place it, whether or not she consort with other men. ^ Probably the same as ud-ana (breathing upwards or inspira- tion), which one of the strainers is said to represent in I, i, 3, 2. See also I, i, 3, 6 ; Taitt. Br. Ill, 3, 4, 4. The St.
3nking) let him place it, whether or not she consort with other men. ^ Probably the same as ud-ana (breathing upwards or inspira- tion), which one of the strainers is said to represent in I, i, 3, 2. See also I, i, 3, 6 ; Taitt. Br. Ill, 3, 4, 4. The St. Petersburg Dictionary proposes the meaning * an implement for cleaning ' for utpavanain this passage. I KANDA, 3 ADHYAYA, I BRAHMAiVA, 26. 77 I. 31)' 'By the impulse of Savim I purify you (O waters) with a flawless purifier, with the rays of the sun!' The meaning is the same (as before). 25. The reason why he purifies the sprinkling water with the strainers covered with butter is, that he thereby puts milk into the water, and that the milk thereby (becomes) beneficial ^ in the water, for, when it rains, plants are thereby produced ; and on eating the plants and drinking the water, vital fluid (serum) results therefrom : and thus (he does this) in order to supply the vital fluid (of the sacrificer). 26. He then looks down on the butter. Here now some make the sacrificer look down. Yaf^;^avalkya, however, said in reference to this point, — 'Why do not (the sacrificers) themselves become (act as) Adhvaryu priests ? and why do not they (the sacrificers) them- selves recite when far higher blessings are prayed for 2 ? How can these (people) possibly have faith in this^.^ Whatever blessing the officiating priests invoke during the sacrifice that is for the benefit of the sacrificer alone.' The Adhvaryu should accord- ingly look down on it.' ^ A play on the word hitam, which means both 'put, placed,' and ' beneficial, salutary.' ^ The Ka«va text has as follows, — Here now some make the sacrificer eye it, arguing, ' whatever blessing (resides therein) that he should himself pray for.' Ya^?iavalkya, however, said in re- ference to this point, ' Why then does not he himself become Adhvaryu ? and why does he not recite (the solemn prayers of the 'H.otn priest), and that when they pray for higher blessing ? What- ever blessing the priests invoke at the sacrifice, that they invoke for the sacrificer alone;' thus he said. The Adhvaryu, therefore, should look down on it. ^ Tesha/W j-akhinam atraivavekshawaw/ ya^amanenaiva kartavyam iti kasmat kara^at jraddha ^ata, evam ta;« jraddham prahasya, Say. The Ka;/va text omits this derisive remark. 78 ^ATAPATHA-BRAHMAA^A. 27. He looks down on it. The eye assuredly is the truth, for the eye is indeed the truth.
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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