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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1r more limited, smaller ; and when he takes eight times in the upabh;'/t, he makes that which is to be eaten more unlimited, more abundant : for a flourishing con- dition indeed exists where the eater is smaller and that which is to be eaten more abundant. 13. In taking four times in the ^uhu, he takes (altogether) more butter, and in taking eight times in the upabhm he takes less butter. 14. For when, in taking four times (butter with the sruva) in the ^uhu, he takes more butter, he thereby, in making the eater more limited, smaller, imparts vigour and strength to him. And when, in taking eight times in the upabhrz't, he takes less butter, he thereby, in making that which (or, him who) is to be eaten more unlimited, more abundant, makes it (or, him) vigourless and weaker. And thus a king who has established himself among a number- less people, subdues them even from a single dwelling, [12] G 82 ^ATAPATHA-BRAHMAiVA. and takes possession of whatever he Hkes ^ : with that very same energy (the Adhvaryu acts) when he takes a greater quantity of butter in the^^uhil. Now what he takes in the ^uhil, that he offers with the ^^uh(i ; and what he takes in the upabhrz't, that also he offers with the^uhu. 15. And in reference to this point they say: 'Wherefore then is he to take it in the upabhr/t, if he does not offer it with the upabhrn ?' Now, if he were to offer it with the u pabhrz t, those subjects (of the king) would assuredly become separated from him, nor would there be either an eater or what is to be eaten. When, on the other hand, he pours (the butter) together and thus offers it with the £-\ih(X, thereby the people pay tribute to the Ksha- triya. Hence by what he takes in the upabhrz't, the Vaii-ya (man of the people), under the rule of the Kshatriya, becomes possessed of cattle; and when he pours (the butter) together and offers it with the ^uhtj, thereby the Kshatriya, whenever he likes, says, ' Hallo Vai.fya, just bring to me what thou hast stored away !' Thus he both subdues him and obtains possession of anything he wishes by dint of this very energy. 16. These butter-portions, then, are taken for the metres. Now what he takes in the oxLhd (by ladling) four times (with the sruva), that he takes for the gayatri; and what he takes in the upabhr/t (by ladling) eight times, that he takes for the trish/ubh and^agati; and what he takes in the dhruva (by ' Tasmad uta ra^aparaw/ vis^m pravasaySpy ekavejmanaiva ('by one who has a single dwelling, i.e. by himself," Sayawa) ^inati tvad yatha tvat kaniayate tatha sa^'ate. The MS.
2times, that he takes for the trish/ubh and^agati; and what he takes in the dhruva (by ' Tasmad uta ra^aparaw/ vis^m pravasaySpy ekavejmanaiva ('by one who has a single dwelling, i.e. by himself," Sayawa) ^inati tvad yatha tvat kaniayate tatha sa^'ate. The MS. of the Kawva text has : 'Tasmat kshatriyo ra^otaparad vijam pravasaya ^inati tvad yatha tva(t) kamayate tat karoti.' I KANDA, 3 ADHYAYA, 3 BRAHMAiVA, I. 83 ladling) four times, that he takes for the anush/ubh. For the anush/ubh is speech, and from speech all this (universe) springs : hence it is from the dhruva that the whole sacrifice originates. The anush/ubh also is this (earth), and from it all this (universe) originates: hence it is from the dhruva that the whole sacrifice originates. 17. He takes (butter with the sruva), with the text (Va^. S. I, 31), 'Verily, thou art the favourite resort (or, dainty) of the gods!' He thereby makes that butter the most favourite resort of the gods : for this reason he says, ' verily, thou art the favourite resort of the gods!' — 'An unassailable means of worship!' the butter is indeed a thunderbolt: there- fore he says, 'an unassailable means of worship!' 18. Once he puts (butter with the sruva) into the ^ihu with this formula, three times silently. With the same formula he puts (butter) once into the upabhrz't, seven times silently. With the same for- mula he puts once (butter) into the dhruva, three times silently. Now, as to this, they say, 'Thrice he should take with the formula in each case, for three- fold is the sacrifice.' Nevertheless (it is done) only once with each (spoon), for it is just in this way that the taking thrice (with a formula) is accomplished. Third BRAHMAiVA. I. The Adhvaryu takes the sprinkling-water, and sprinkles in the first place the fire-wood \ with the ^ The fire-wood had been brought by the Agnidhra and laid down on the altar. The Adhvaryu now unties and sprinkles it. [Before doing so he has, as usual, to ask and obtain the permission of the Brahman. The same is the case in regard to the bar his, but not in regard to the altar.] Katy. II, 7, 19. G 2 84 5ATAPATHA-BRAHMAiVA. text (Va^. S. II, i), 'A black deer, living in the den, art thou^ ; I sprinkle thee, agreeable to Agni !' He thereby makes it sacrificially pure for Agni, 2. He then sprinkles the altar, with the text (Va^. S. II, i), ' Thou art the altar ; I sprinkle thee, agree- able to the barhis (sacrificial-grass covering)!' He thereby makes it sacrificially pure fi^r the grass covering. 3.
3es it sacrificially pure for Agni, 2. He then sprinkles the altar, with the text (Va^. S. II, i), ' Thou art the altar ; I sprinkle thee, agree- able to the barhis (sacrificial-grass covering)!' He thereby makes it sacrificially pure fi^r the grass covering. 3. He (the Agnidhra) then hands the sacri- ficial grass ^ to him (the Adhvaryu). The latter puts it down (on the altar) with the knot turned to the east, and sprinkles it, with the text (Vaj^. S. II, i), 'Barhis art thou! I sprinkle thee, agree- able to the spoons!' He thereby makes it sacri- ficially pure for the spoons. 4. Thereupon he pours the sprinkling-water * ? Akhare-shMa; it probably has a double meaning in this place, viz. 'that whirn dwells in a den (akhara)' and 'that which has its place on the hearth (khara).' • ^ ' At the beginning of the sacrifice the Adhvaryu makes of the load of Darbha or sacred grass, which has been brought to the sacrificial compound, seven mush/is or bunches, each of which is tied together with a stalk of grass, just as the Baresma (Barsom) of the Parsis. The several names of these seven bunches are, i. Ya^amanamush/i, the bunch kept by the sacrificer himself in his hand as long as the sacrifice lasts. 2. Three bunches from the Barhis, or the covering of the Vedi on which the sacrificial vessels are put. These are unloosened and spread all over the Vedi. 3. Prastara. This bunch, which must remain tied, is put over the Darbha of the Vedi. 4. Paribho^ani. From this bunch the Adhvaryu takes a handful out for each priest, and the sacrificer and his wife, which they then use for their seat. 5. The Veda. This bunch is made double in its first part ; the latter part is cut off and has to remain on the Vedi ; it is called parivasana. The Veda itself is always wandering from one priest to the other, and is given to the sacrificer and his wife. It is handed over to the latter only when one of the priests makes her recite a mantra.' Ilaug's translation of the Ait. Br. p. 79. I KANDA, 3 ADHYAYA, 3 BRAHMAiVA, 7. 85 which is left on the roots of the (grass) plants, with the text (Va^. S. II, 2), 'A moistening art thou for Aditi !' Aditi, indeed, is this earth ; hence it is for the latter that he thus moistens the roots of the plants : thereby these plants become root-moistened ; and even if their tops are dry, their roots at least remain moist. 5. Having thereupon untied the knot, he takes the prastara bunch from the front (of the barhis), 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.
1r more limited, smaller ; and when he takes eight times in the upabh;'/t, he makes that which is to be eaten more unlimited, more abundant : for a flourishing con- dition indeed exists where the eater is smaller and that which is to be eaten more abundant. 13. In taking four times in the ^uhu, he takes (altogether) more butter, and in taking eight times in the upabhm he takes less butter. 14. For when, in taking four times (butter with the sruva) in the ^uhu, he takes more butter, he thereby, in making the eater more limited, smaller, imparts vigour and strength to him. And when, in taking eight times in the upabhrz't, he takes less butter, he thereby, in making that which (or, him who) is to be eaten more unlimited, more abundant, makes it (or, him) vigourless and weaker. And thus a king who has established himself among a number- less people, subdues them even from a single dwelling, [12] G 82 ^ATAPATHA-BRAHMAiVA. and takes possession of whatever he Hkes ^ : with that very same energy (the Adhvaryu acts) when he takes a greater quantity of butter in the^^uhil. Now what he takes in the ^uhil, that he offers with the ^^uh(i ; and what he takes in the upabhrz't, that also he offers with the^uhu. 15. And in reference to this point they say: 'Wherefore then is he to take it in the upabhr/t, if he does not offer it with the upabhrn ?' Now, if he were to offer it with the u pabhrz t, those subjects (of the king) would assuredly become separated from him, nor would there be either an eater or what is to be eaten. When, on the other hand, he pours (the butter) together and thus offers it with the £-\ih(X, thereby the people pay tribute to the Ksha- triya. Hence by what he takes in the upabhrz't, the Vaii-ya (man of the people), under the rule of the Kshatriya, becomes possessed of cattle; and when he pours (the butter) together and offers it with the ^uhtj, thereby the Kshatriya, whenever he likes, says, ' Hallo Vai.fya, just bring to me what thou hast stored away !' Thus he both subdues him and obtains possession of anything he wishes by dint of this very energy. 16. These butter-portions, then, are taken for the metres. Now what he takes in the oxLhd (by ladling) four times (with the sruva), that he takes for the gayatri; and what he takes in the upabhr/t (by ladling) eight times, that he takes for the trish/ubh and^agati; and what he takes in the dhruva (by ' Tasmad uta ra^aparaw/ vis^m pravasaySpy ekavejmanaiva ('by one who has a single dwelling, i.e. by himself," Sayawa) ^inati tvad yatha tvat kaniayate tatha sa^'ate. The MS.
2times, that he takes for the trish/ubh and^agati; and what he takes in the dhruva (by ' Tasmad uta ra^aparaw/ vis^m pravasaySpy ekavejmanaiva ('by one who has a single dwelling, i.e. by himself," Sayawa) ^inati tvad yatha tvat kaniayate tatha sa^'ate. The MS. of the Kawva text has : 'Tasmat kshatriyo ra^otaparad vijam pravasaya ^inati tvad yatha tva(t) kamayate tat karoti.' I KANDA, 3 ADHYAYA, 3 BRAHMAiVA, I. 83 ladling) four times, that he takes for the anush/ubh. For the anush/ubh is speech, and from speech all this (universe) springs : hence it is from the dhruva that the whole sacrifice originates. The anush/ubh also is this (earth), and from it all this (universe) originates: hence it is from the dhruva that the whole sacrifice originates. 17. He takes (butter with the sruva), with the text (Va^. S. I, 31), 'Verily, thou art the favourite resort (or, dainty) of the gods!' He thereby makes that butter the most favourite resort of the gods : for this reason he says, ' verily, thou art the favourite resort of the gods!' — 'An unassailable means of worship!' the butter is indeed a thunderbolt: there- fore he says, 'an unassailable means of worship!' 18. Once he puts (butter with the sruva) into the ^ihu with this formula, three times silently. With the same formula he puts (butter) once into the upabhrz't, seven times silently. With the same for- mula he puts once (butter) into the dhruva, three times silently. Now, as to this, they say, 'Thrice he should take with the formula in each case, for three- fold is the sacrifice.' Nevertheless (it is done) only once with each (spoon), for it is just in this way that the taking thrice (with a formula) is accomplished. Third BRAHMAiVA. I. The Adhvaryu takes the sprinkling-water, and sprinkles in the first place the fire-wood \ with the ^ The fire-wood had been brought by the Agnidhra and laid down on the altar. The Adhvaryu now unties and sprinkles it. [Before doing so he has, as usual, to ask and obtain the permission of the Brahman. The same is the case in regard to the bar his, but not in regard to the altar.] Katy. II, 7, 19. G 2 84 5ATAPATHA-BRAHMAiVA. text (Va^. S. II, i), 'A black deer, living in the den, art thou^ ; I sprinkle thee, agreeable to Agni !' He thereby makes it sacrificially pure for Agni, 2. He then sprinkles the altar, with the text (Va^. S. II, i), ' Thou art the altar ; I sprinkle thee, agree- able to the barhis (sacrificial-grass covering)!' He thereby makes it sacrificially pure fi^r the grass covering. 3.
3es it sacrificially pure for Agni, 2. He then sprinkles the altar, with the text (Va^. S. II, i), ' Thou art the altar ; I sprinkle thee, agree- able to the barhis (sacrificial-grass covering)!' He thereby makes it sacrificially pure fi^r the grass covering. 3. He (the Agnidhra) then hands the sacri- ficial grass ^ to him (the Adhvaryu). The latter puts it down (on the altar) with the knot turned to the east, and sprinkles it, with the text (Vaj^. S. II, i), 'Barhis art thou! I sprinkle thee, agree- able to the spoons!' He thereby makes it sacri- ficially pure for the spoons. 4. Thereupon he pours the sprinkling-water * ? Akhare-shMa; it probably has a double meaning in this place, viz. 'that whirn dwells in a den (akhara)' and 'that which has its place on the hearth (khara).' • ^ ' At the beginning of the sacrifice the Adhvaryu makes of the load of Darbha or sacred grass, which has been brought to the sacrificial compound, seven mush/is or bunches, each of which is tied together with a stalk of grass, just as the Baresma (Barsom) of the Parsis. The several names of these seven bunches are, i. Ya^amanamush/i, the bunch kept by the sacrificer himself in his hand as long as the sacrifice lasts. 2. Three bunches from the Barhis, or the covering of the Vedi on which the sacrificial vessels are put. These are unloosened and spread all over the Vedi. 3. Prastara. This bunch, which must remain tied, is put over the Darbha of the Vedi. 4. Paribho^ani. From this bunch the Adhvaryu takes a handful out for each priest, and the sacrificer and his wife, which they then use for their seat. 5. The Veda. This bunch is made double in its first part ; the latter part is cut off and has to remain on the Vedi ; it is called parivasana. The Veda itself is always wandering from one priest to the other, and is given to the sacrificer and his wife. It is handed over to the latter only when one of the priests makes her recite a mantra.' Ilaug's translation of the Ait. Br. p. 79. I KANDA, 3 ADHYAYA, 3 BRAHMAiVA, 7. 85 which is left on the roots of the (grass) plants, with the text (Va^. S. II, 2), 'A moistening art thou for Aditi !' Aditi, indeed, is this earth ; hence it is for the latter that he thus moistens the roots of the plants : thereby these plants become root-moistened ; and even if their tops are dry, their roots at least remain moist. 5. Having thereupon untied the knot, he takes the prastara bunch from the front (of the barhis), 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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