Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1serve for pro- tection on all (the other three) sides ; and thereby he makes the sun the protector on the east side, fearing 'lest the evil spirits, the Rakshas, should rush in from the east:' for the sun is the repeller of the evil spirits, the Rakshas. 9. By that third kindling-stick, then, which he puts on at the after-offerings ^ he kindles the officiating priest (brahmawa); and he, the priest, when kindled, carries the sacrifice to the grods. 10. He now returns to the altar covered (with sacrificial grass). Having taken two stalks of grass, he lays them down across (the barhis or grass covering, with the tops to the north), with the formula (Va^. S. II, 5), ' Savitr/'s arms ^ are ye!' The prastara bunch is indeed the top-knot (of the sacrifice); and he now lays down these two cross- wise as its eye-brows : thereby these two (represent) the transverse eye-brows. The prastara, further, ^ See I, 8, 2, 3. "^ BahCi, 'the two arms,' is apparently taken here by our author both in its natural sense and as the arms of the bow or arch, formed by the eye-brows. The barhis, or grass covering of the altar, was, as we saw (I, 3, 3, 7), identified witli the beard and other hair of the body. I KAiVDA, 3 ADHYAYA, 4 BRAHMAiVA, 1 4. 93 (represents) the kshatra (or military class); and the other barhis the vis (or, the common Aryan people); — (and the two stalks he puts down between them) for the sake of separating (vidhrz'ti) the kshatra and the vis: for this reason he lays them down crosswise ; and for this reason these two (stalks) are called vidhrz'ti. 11. On them he spreads the prastara, with the formula (Va^, S. II, 5), ' I spread thee, soft as wool, pleasant to sit upon for the gods!' When he says ' thee, soft as wool,' he means to say ' agreeable to the gods ; ' and by 'pleasant to sit upon for the gods' he means to say 'forming a good seat for the gods.' 12. He presses it down (with his left hand), with the text (ib.), ' May the Vasus, the Rudras, the Adityas sit on thee!' These three, that is, the Vasus, the Rudras, and the Adityas, namely, are (classes of) gods; and these, he means to say, are to sit down on it. While it is still being held down with his left hand, — 13. He seizes the ^uhu with his right, fearing ' lest the evil spirits, the Rakshas, should enter there in the meantime;' for the officiating priest (brah- ma/^a) is the repeller of the Rakshas : therefore, while it (the prastara) is still being held down with his left hand, — 14. He seizes the ^uhu, with the text (Va^. S.
2pirits, the Rakshas, should enter there in the meantime;' for the officiating priest (brah- ma/^a) is the repeller of the Rakshas : therefore, while it (the prastara) is still being held down with his left hand, — 14. He seizes the ^uhu, with the text (Va^. S. 11,6), ' Fond of butter art thou, 6^uhu by name !' for fond of butter indeed it is, and Guhu. byname; — ' Sit down here with the favourite resort^ (or dainty) on the favourite seat!' The upabhr/t{he takes), with the formula (ib.), 'Fond of butter art thou, Upabhrzt ^ Viz. the butter, which is the dear resort, or home, of the gods; see I, 3, 2, 17. Possibly, however, dh am an may here mean 'dainty.' 94 ^ATAPATHA-BRAHMAiVA. by name!' for fond of butter indeed it is, and Upa- bhrz't by name ; — ' Sit down here with the favourite resort on the favourite seat!' The dh ru va (he takes) with 'Fond of butter art thou, Dhruva by name!' for fond of butter indeed it is, and Dhruvi by name ; — ' Sit down here with the favourite resort on the favourite seat ! ' What other sacrificial food there is, (he puts down on the prastara), with the formula, ' With the favourite resort sit down on the favourite seat!' 15. He lays the ^^uhu down on (the prastara), and the other spoons down below, (viz. on the barhis, north of the ^^hu, and so as not to touch it or one another); for the ^uh6 assuredly is the kshatra, and the other spoons (sru/C') are the vi^: he thereby makes the kshatra superior to the VIS. Hence the people here serve, from a lower position, the Kshatriya seated above them : for this reason he places the ^uhu upon (the pra- stara) and the other spoons down below it. 16. He touches the offerings, with the text (Va^. S. II, 6), ' Safely they have sat down,' for safely indeed they sat down; — 'in the lap (yoni) of divine truth!' for the sacrifice is indeed the lap of divine truth, and in the sacrifice they sat down ; — ' Protect these, O Vish;ai ! protect the sacrifice ! protect the lord of sacrifice !' thereby he refers to the sacrificer ; ■ — 'Protect me, the leader of the sacrifice!' thereby he does not exclude himself either from the sacrifice. Vish;/u, assuredly, is the sacrifice : hence it is to the sacrifice that he makes all that over for protection. This is the reason why he says, ' Protect these, O Vish;2u !' I KAiVDA, 3 ADHYAYA, 5 BRAHMAiVA, 3. 95 Fifth BRAHMAivA. The Kindling of the Fire, the Pravara, and the Two Libations (Aghara) of Butter. 1. With the fire-wood {id h ma, hghting material) the Adhvaryu Hghts (indh) the fire : hence it is called fire-wood.
3I KAiVDA, 3 ADHYAYA, 5 BRAHMAiVA, 3. 95 Fifth BRAHMAivA. The Kindling of the Fire, the Pravara, and the Two Libations (Aghara) of Butter. 1. With the fire-wood {id h ma, hghting material) the Adhvaryu Hghts (indh) the fire : hence it is called fire-wood. And with the kindling verses (samidheni) the Hotr^ kindles (sam-indh, to make blaze): hence they are called kindling verses. 2. He (the Adhvaryu ^) says (to the Hotrz): ' Re- cite to the fire as it is being kindled !' for it is to the fire, when it is being kindled, that he recites. 3. Here now some people say, ' O Hotar, recite to the fire as it is being kindled ! ' But let him not say so ; fiDr that (priest) is not a Hotr/' as yet ; only when he (the sacrificer) elects him ^, does he ^ The Adhvaryu, in the first place, prepares a seat for the Hotn', either west of the altar or north of its left hip ; and covers it with dry Kuja grass. [He then calls, ' O Hotr/, come!'] The Hotri, having rinsed his mouth north-east of the Ahavaniya, with his face to the east, turns round froni left to right and betakes himself to the sacrificial ground, always keeping his right foot before the left. He finally takes up his position so as to have the heel of the right foot in a line with the north hip of the altar, and the toes on the barhis; whilst he keeps the hands on a level with the heart, spread open and joined together, and looks towards the junction of the earth and sky. The Adhvaryu then takes a samidh (kindling-stick) and calls on him as above. The Hotrz' now mutters the formulas 'Adoration to the teacher! Adoration to the observer! Adoration to the promulgator !' &c. {Asv. -Srautas I, 2, i). The sacrificer then takes the wooden sword and says, ' Recite for me, as it were, stretching along (i. e. continuously)!' whereupon the Hotrz', having asked and received the permission of the Brahman, proceeds to recite the kindling verses. Katy. Ill, i, i seq. ; A^v. I, i, 4 seq. 2 This does not take place until the pravara or invitation addressed to Agni, the Hotn" of the gods, to assist in caUing the 96 ^ATAPATHA-BRAHMAiVA. become a Hotrz. Let him therefore say, ' Recite to the fire as it is being kindled!' 4. He recites (verses) addressed to Agni : he accordingly kindles it (the fire) with the aid of its own deity. In the gayatri metre (are the verses which) he recites ; for the gayatri is Agni's metre : by means of its own metre he thereby kindles it. The gayatri is vigour, the gayatri is the brahman^ (the priestly order) : with vigour he thereby kindles it. 5.
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.
1serve for pro- tection on all (the other three) sides ; and thereby he makes the sun the protector on the east side, fearing 'lest the evil spirits, the Rakshas, should rush in from the east:' for the sun is the repeller of the evil spirits, the Rakshas. 9. By that third kindling-stick, then, which he puts on at the after-offerings ^ he kindles the officiating priest (brahmawa); and he, the priest, when kindled, carries the sacrifice to the grods. 10. He now returns to the altar covered (with sacrificial grass). Having taken two stalks of grass, he lays them down across (the barhis or grass covering, with the tops to the north), with the formula (Va^. S. II, 5), ' Savitr/'s arms ^ are ye!' The prastara bunch is indeed the top-knot (of the sacrifice); and he now lays down these two cross- wise as its eye-brows : thereby these two (represent) the transverse eye-brows. The prastara, further, ^ See I, 8, 2, 3. "^ BahCi, 'the two arms,' is apparently taken here by our author both in its natural sense and as the arms of the bow or arch, formed by the eye-brows. The barhis, or grass covering of the altar, was, as we saw (I, 3, 3, 7), identified witli the beard and other hair of the body. I KAiVDA, 3 ADHYAYA, 4 BRAHMAiVA, 1 4. 93 (represents) the kshatra (or military class); and the other barhis the vis (or, the common Aryan people); — (and the two stalks he puts down between them) for the sake of separating (vidhrz'ti) the kshatra and the vis: for this reason he lays them down crosswise ; and for this reason these two (stalks) are called vidhrz'ti. 11. On them he spreads the prastara, with the formula (Va^, S. II, 5), ' I spread thee, soft as wool, pleasant to sit upon for the gods!' When he says ' thee, soft as wool,' he means to say ' agreeable to the gods ; ' and by 'pleasant to sit upon for the gods' he means to say 'forming a good seat for the gods.' 12. He presses it down (with his left hand), with the text (ib.), ' May the Vasus, the Rudras, the Adityas sit on thee!' These three, that is, the Vasus, the Rudras, and the Adityas, namely, are (classes of) gods; and these, he means to say, are to sit down on it. While it is still being held down with his left hand, — 13. He seizes the ^uhu with his right, fearing ' lest the evil spirits, the Rakshas, should enter there in the meantime;' for the officiating priest (brah- ma/^a) is the repeller of the Rakshas : therefore, while it (the prastara) is still being held down with his left hand, — 14. He seizes the ^uhu, with the text (Va^. S.
2pirits, the Rakshas, should enter there in the meantime;' for the officiating priest (brah- ma/^a) is the repeller of the Rakshas : therefore, while it (the prastara) is still being held down with his left hand, — 14. He seizes the ^uhu, with the text (Va^. S. 11,6), ' Fond of butter art thou, 6^uhu by name !' for fond of butter indeed it is, and Guhu. byname; — ' Sit down here with the favourite resort^ (or dainty) on the favourite seat!' The upabhr/t{he takes), with the formula (ib.), 'Fond of butter art thou, Upabhrzt ^ Viz. the butter, which is the dear resort, or home, of the gods; see I, 3, 2, 17. Possibly, however, dh am an may here mean 'dainty.' 94 ^ATAPATHA-BRAHMAiVA. by name!' for fond of butter indeed it is, and Upa- bhrz't by name ; — ' Sit down here with the favourite resort on the favourite seat!' The dh ru va (he takes) with 'Fond of butter art thou, Dhruva by name!' for fond of butter indeed it is, and Dhruvi by name ; — ' Sit down here with the favourite resort on the favourite seat ! ' What other sacrificial food there is, (he puts down on the prastara), with the formula, ' With the favourite resort sit down on the favourite seat!' 15. He lays the ^^uhu down on (the prastara), and the other spoons down below, (viz. on the barhis, north of the ^^hu, and so as not to touch it or one another); for the ^uh6 assuredly is the kshatra, and the other spoons (sru/C') are the vi^: he thereby makes the kshatra superior to the VIS. Hence the people here serve, from a lower position, the Kshatriya seated above them : for this reason he places the ^uhu upon (the pra- stara) and the other spoons down below it. 16. He touches the offerings, with the text (Va^. S. II, 6), ' Safely they have sat down,' for safely indeed they sat down; — 'in the lap (yoni) of divine truth!' for the sacrifice is indeed the lap of divine truth, and in the sacrifice they sat down ; — ' Protect these, O Vish;ai ! protect the sacrifice ! protect the lord of sacrifice !' thereby he refers to the sacrificer ; ■ — 'Protect me, the leader of the sacrifice!' thereby he does not exclude himself either from the sacrifice. Vish;/u, assuredly, is the sacrifice : hence it is to the sacrifice that he makes all that over for protection. This is the reason why he says, ' Protect these, O Vish;2u !' I KAiVDA, 3 ADHYAYA, 5 BRAHMAiVA, 3. 95 Fifth BRAHMAivA. The Kindling of the Fire, the Pravara, and the Two Libations (Aghara) of Butter. 1. With the fire-wood {id h ma, hghting material) the Adhvaryu Hghts (indh) the fire : hence it is called fire-wood.
3I KAiVDA, 3 ADHYAYA, 5 BRAHMAiVA, 3. 95 Fifth BRAHMAivA. The Kindling of the Fire, the Pravara, and the Two Libations (Aghara) of Butter. 1. With the fire-wood {id h ma, hghting material) the Adhvaryu Hghts (indh) the fire : hence it is called fire-wood. And with the kindling verses (samidheni) the Hotr^ kindles (sam-indh, to make blaze): hence they are called kindling verses. 2. He (the Adhvaryu ^) says (to the Hotrz): ' Re- cite to the fire as it is being kindled !' for it is to the fire, when it is being kindled, that he recites. 3. Here now some people say, ' O Hotar, recite to the fire as it is being kindled ! ' But let him not say so ; fiDr that (priest) is not a Hotr/' as yet ; only when he (the sacrificer) elects him ^, does he ^ The Adhvaryu, in the first place, prepares a seat for the Hotn', either west of the altar or north of its left hip ; and covers it with dry Kuja grass. [He then calls, ' O Hotr/, come!'] The Hotri, having rinsed his mouth north-east of the Ahavaniya, with his face to the east, turns round froni left to right and betakes himself to the sacrificial ground, always keeping his right foot before the left. He finally takes up his position so as to have the heel of the right foot in a line with the north hip of the altar, and the toes on the barhis; whilst he keeps the hands on a level with the heart, spread open and joined together, and looks towards the junction of the earth and sky. The Adhvaryu then takes a samidh (kindling-stick) and calls on him as above. The Hotrz' now mutters the formulas 'Adoration to the teacher! Adoration to the observer! Adoration to the promulgator !' &c. {Asv. -Srautas I, 2, i). The sacrificer then takes the wooden sword and says, ' Recite for me, as it were, stretching along (i. e. continuously)!' whereupon the Hotrz', having asked and received the permission of the Brahman, proceeds to recite the kindling verses. Katy. Ill, i, i seq. ; A^v. I, i, 4 seq. 2 This does not take place until the pravara or invitation addressed to Agni, the Hotn" of the gods, to assist in caUing the 96 ^ATAPATHA-BRAHMAiVA. become a Hotrz. Let him therefore say, ' Recite to the fire as it is being kindled!' 4. He recites (verses) addressed to Agni : he accordingly kindles it (the fire) with the aid of its own deity. In the gayatri metre (are the verses which) he recites ; for the gayatri is Agni's metre : by means of its own metre he thereby kindles it. The gayatri is vigour, the gayatri is the brahman^ (the priestly order) : with vigour he thereby kindles it. 5.
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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