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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Indra, indeed, is the deity of sacrifice ; therefore he says ' Indra, by this butter-oblation. . / ' It is for speech that he makes this sprinkling, and Indra is speech ' so say some; and for this reason also he says 'Indra, by this butter-oblation. , .' 5. Having then returned (to his former position behind the altar), without letting the two offering- spoons touch each other, he mixes (some of the butter left in the i^uhu) with (that in) the dhruva. Now the second libation (which he has just offered) is the head of the sacrifice, and the dhruva is its body 2; hence he thereby replaces the head on the body. And the second libation, moreover, is the head of the sacrifice, and the head (.-riras) represents excellence (sri), for the head does indeed represent excellence : hence, of one who is the most excellent (^resh///a) of a community, people say that he is ' the head of that community.' ^ Ve//, in the formula, our author refers to vid, 'to know,' instead of to vi, 'to strive after, undertake.' ^ Cf. I, 3, 2, 2, and Taitt. S. II, 5, 11, 7-8. The second liba- tion (aghara) has just been made \Yith the ^uhu. [12] K 130 JATAPATHA-BRAHMAiVA. 6. The sacrificer, assuredly, stands behind the dhruva, and he who means evil to him stands behind the upabhrzt\ Hence if he were to mix (the butter remaining in the ^uhti) with (that in) the upabhrzt, he would bestow excellence on him who means evil to the sacrificer; but in this way he bestows that excellence on the sacrificer himself : for this reason he mixes (the butter in the^uliQ) with (that in) the dhruva. 7. He mixes it, with the text (Va^. S. H, 9 h), 'Light with light!' for light (lustre), indeed, is the butter in the one (spoon) and light also is that in the other. Thereby these two lights unite with each other, and for this reason he mixes (the butter) in this manner. 8. Now a dispute once took place between Mind and Speech as to^ which was the better of the two. Both Mind and Speech said, ' I am excellent!' 9. Mind said, ' Surely I am better than thou, for thou dost not speak anything that is not understood by me ; and since thou art only an imitator of what is done by me and a follower in my wake, I am surely better than thou !' 10. Speech said, 'Surely I am better than thou, for what thou knowest I make known, I communicate.' * The same idea has been expressed above, I, 3, 2, i r. ' Cf. Taitt. S. II, 5, II, 4: 'Mind and Speech (or Voice) were contending against one another.' ' I will carry the oblation to the gods !' said Speech.
2t thou knowest I make known, I communicate.' * The same idea has been expressed above, I, 3, 2, i r. ' Cf. Taitt. S. II, 5, II, 4: 'Mind and Speech (or Voice) were contending against one another.' ' I will carry the oblation to the gods !' said Speech. ' T (will carry it) to the gods I' said the Mind. They went to Pra^apati to question him. Pra^apaii said (to Speech), 'Thou art the handmaid (duti) of the mind, for what one thinks in one's mind that one speaks with one's speech.' [Speech replied], ' Then indeed they shall not offer to thee with speech !' For this reason they offer to Pra^apati with the mind; for Pra^apati, as it were, is the mind, &c. I KANDA, 5 ADHYAYA, 1 BRAHMAiVA, I. 131 11. They went to appeal to Pra^apati for his decision. He, Pra^apati, decided in favour of Mind, saying (to Speech), ' Mind is indeed better than thou, for thou art an imitator of its deeds and a follower in its wake ; and inferior, surely, is he who imitates his better's deeds and follows in his wake.' 12. Then Speech (va/&, fern.) being thus gainsaid, was dismayed and miscarried. She, Speech, then said to Pra^apati, ' May I never be thy oblation-bearer, I whom thou hast gainsaid!' Hence whatever at the sacrifice is performed for Pra^apati, that is per- formed in a low voice ; for speech would not act as oblation-bearer for Pra^apati. 13. That germ (retas) the gods then brought away in a skin or in some (vessel). They asked: 'Is it here (atra) ?' and therefore it developed into Atri. For the same reason one becomes guilty by (intercourse) with a woman who has just mis- carried (atreyi); for it is from that woman, from the goddess Speech, that these (germs) originated Fifth Adhyaya. First BRAHMAiVA. I. He (the Adhvaryu) now utters his call for the Pravara (choosing of the Hotri)'^. The reason why he utters his call, is that the (Adhvaryu's) call is ^ ' Tasmad apy atreyya yoshitainasvy etasyai hi yoshayai va-('0 devataya ete sambhfitd/^,' [ete laukika/z sarve garbha-^ sambhuta/z, Say.] — The Ka/zva text has, 'Tasmad api striyatreyyainasvity ahur etasya hi sa yoshaya devataya va.kix/i sambhuta iti' ['—for it is from that woman, from the goddess Speech, that he (Atri) originated']. 2 The Uotri, on concluding the invitation of the gods, sits down "with raised knees in the same place where he has been standing (see p. 95, note i), parts the sacrificial grass of the altar, and measures a span on the earth, with the text {Asv. I, 3, 22), 'Aditi is his mother, do not cut him off from the air.
3ts down "with raised knees in the same place where he has been standing (see p. 95, note i), parts the sacrificial grass of the altar, and measures a span on the earth, with the text {Asv. I, 3, 22), 'Aditi is his mother, do not cut him off from the air. With the aid of K 2 132 5'ATAPATHA-BRAHMAA'A. the sacrifice : ' having bespoke the sacrifice, I will choose the Hotrz,' thus (he thinks, and) for this reason he utters his call for the Pravara. 2. He utters his call after taking the fuel-band ; for if the Adhvaryu were to utter his call without taking hold of the sacrifice, he would either be unsteady or meet with some other ailment. 3. Here now some utter the call after taking sacrificial grass (barhis) from the covered altar, or they utter the call after cutting off and taking a chip of fire-wood, arguing, ' this, surely, is something belonging to the sacrifice ; after taking hold of this, the sacrifice, we will utter the call.' Let him, how- ever, not do this ; for that also wherewith the fire- wood was tied together and wherewith they sweep the fire^ is, doubtless, something belonging to the sacrifice ; and thus indeed he utters his call after taking hold of the sacrifice : for this reason let him utter the call after taking the fuel-band. 4. Having uttered the call, he in the first place chooses him who is the Hotrz of the gods, that is, Agni. Thereby he propitiates both Agni and the gods : for by first choosing Agni, he propitiates Agni ; Agni, the god, the deity ; with the threefold chant, with the rathantara-saman, with the gayatri metre, with the agnish/oma sacrifice, with the vashaZ-call, the thunderbolt, — I here kill him who hates us, and whom we hate!' The Adhvaryu having thereupon walked round the Hotri from left to right, steps behind the utkara (heap of rubbish) with his face to the east and the fuel-band in his hand, and calls on (a^ravayati) the Agnidhra, with O jravaya (or 0;« jravaya, i.e. a iravaya; or simply jravaya;' cf. Saya«a on Taitt. S. I, 6, 11). The Agnidhra (whilst standing north of the Adhvaryu, wiih his face to the south, and taking the wooden sword and the fuel-band from the Adhvaryu) responds (pratyajravayati) by 'astu .yrausha/.' ' See p. 127, note i. I KANDA, 5 ADHYAYA, I BRAHMAA^A, TO. 1 33 and by first choosing him who is the Hotr/ of the gods, he propitiates the gods. 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.
1Indra, indeed, is the deity of sacrifice ; therefore he says ' Indra, by this butter-oblation. . / ' It is for speech that he makes this sprinkling, and Indra is speech ' so say some; and for this reason also he says 'Indra, by this butter-oblation. , .' 5. Having then returned (to his former position behind the altar), without letting the two offering- spoons touch each other, he mixes (some of the butter left in the i^uhu) with (that in) the dhruva. Now the second libation (which he has just offered) is the head of the sacrifice, and the dhruva is its body 2; hence he thereby replaces the head on the body. And the second libation, moreover, is the head of the sacrifice, and the head (.-riras) represents excellence (sri), for the head does indeed represent excellence : hence, of one who is the most excellent (^resh///a) of a community, people say that he is ' the head of that community.' ^ Ve//, in the formula, our author refers to vid, 'to know,' instead of to vi, 'to strive after, undertake.' ^ Cf. I, 3, 2, 2, and Taitt. S. II, 5, 11, 7-8. The second liba- tion (aghara) has just been made \Yith the ^uhu. [12] K 130 JATAPATHA-BRAHMAiVA. 6. The sacrificer, assuredly, stands behind the dhruva, and he who means evil to him stands behind the upabhrzt\ Hence if he were to mix (the butter remaining in the ^uhti) with (that in) the upabhrzt, he would bestow excellence on him who means evil to the sacrificer; but in this way he bestows that excellence on the sacrificer himself : for this reason he mixes (the butter in the^uliQ) with (that in) the dhruva. 7. He mixes it, with the text (Va^. S. H, 9 h), 'Light with light!' for light (lustre), indeed, is the butter in the one (spoon) and light also is that in the other. Thereby these two lights unite with each other, and for this reason he mixes (the butter) in this manner. 8. Now a dispute once took place between Mind and Speech as to^ which was the better of the two. Both Mind and Speech said, ' I am excellent!' 9. Mind said, ' Surely I am better than thou, for thou dost not speak anything that is not understood by me ; and since thou art only an imitator of what is done by me and a follower in my wake, I am surely better than thou !' 10. Speech said, 'Surely I am better than thou, for what thou knowest I make known, I communicate.' * The same idea has been expressed above, I, 3, 2, i r. ' Cf. Taitt. S. II, 5, II, 4: 'Mind and Speech (or Voice) were contending against one another.' ' I will carry the oblation to the gods !' said Speech.
2t thou knowest I make known, I communicate.' * The same idea has been expressed above, I, 3, 2, i r. ' Cf. Taitt. S. II, 5, II, 4: 'Mind and Speech (or Voice) were contending against one another.' ' I will carry the oblation to the gods !' said Speech. ' T (will carry it) to the gods I' said the Mind. They went to Pra^apati to question him. Pra^apaii said (to Speech), 'Thou art the handmaid (duti) of the mind, for what one thinks in one's mind that one speaks with one's speech.' [Speech replied], ' Then indeed they shall not offer to thee with speech !' For this reason they offer to Pra^apati with the mind; for Pra^apati, as it were, is the mind, &c. I KANDA, 5 ADHYAYA, 1 BRAHMAiVA, I. 131 11. They went to appeal to Pra^apati for his decision. He, Pra^apati, decided in favour of Mind, saying (to Speech), ' Mind is indeed better than thou, for thou art an imitator of its deeds and a follower in its wake ; and inferior, surely, is he who imitates his better's deeds and follows in his wake.' 12. Then Speech (va/&, fern.) being thus gainsaid, was dismayed and miscarried. She, Speech, then said to Pra^apati, ' May I never be thy oblation-bearer, I whom thou hast gainsaid!' Hence whatever at the sacrifice is performed for Pra^apati, that is per- formed in a low voice ; for speech would not act as oblation-bearer for Pra^apati. 13. That germ (retas) the gods then brought away in a skin or in some (vessel). They asked: 'Is it here (atra) ?' and therefore it developed into Atri. For the same reason one becomes guilty by (intercourse) with a woman who has just mis- carried (atreyi); for it is from that woman, from the goddess Speech, that these (germs) originated Fifth Adhyaya. First BRAHMAiVA. I. He (the Adhvaryu) now utters his call for the Pravara (choosing of the Hotri)'^. The reason why he utters his call, is that the (Adhvaryu's) call is ^ ' Tasmad apy atreyya yoshitainasvy etasyai hi yoshayai va-('0 devataya ete sambhfitd/^,' [ete laukika/z sarve garbha-^ sambhuta/z, Say.] — The Ka/zva text has, 'Tasmad api striyatreyyainasvity ahur etasya hi sa yoshaya devataya va.kix/i sambhuta iti' ['—for it is from that woman, from the goddess Speech, that he (Atri) originated']. 2 The Uotri, on concluding the invitation of the gods, sits down "with raised knees in the same place where he has been standing (see p. 95, note i), parts the sacrificial grass of the altar, and measures a span on the earth, with the text {Asv. I, 3, 22), 'Aditi is his mother, do not cut him off from the air.
3ts down "with raised knees in the same place where he has been standing (see p. 95, note i), parts the sacrificial grass of the altar, and measures a span on the earth, with the text {Asv. I, 3, 22), 'Aditi is his mother, do not cut him off from the air. With the aid of K 2 132 5'ATAPATHA-BRAHMAA'A. the sacrifice : ' having bespoke the sacrifice, I will choose the Hotrz,' thus (he thinks, and) for this reason he utters his call for the Pravara. 2. He utters his call after taking the fuel-band ; for if the Adhvaryu were to utter his call without taking hold of the sacrifice, he would either be unsteady or meet with some other ailment. 3. Here now some utter the call after taking sacrificial grass (barhis) from the covered altar, or they utter the call after cutting off and taking a chip of fire-wood, arguing, ' this, surely, is something belonging to the sacrifice ; after taking hold of this, the sacrifice, we will utter the call.' Let him, how- ever, not do this ; for that also wherewith the fire- wood was tied together and wherewith they sweep the fire^ is, doubtless, something belonging to the sacrifice ; and thus indeed he utters his call after taking hold of the sacrifice : for this reason let him utter the call after taking the fuel-band. 4. Having uttered the call, he in the first place chooses him who is the Hotrz of the gods, that is, Agni. Thereby he propitiates both Agni and the gods : for by first choosing Agni, he propitiates Agni ; Agni, the god, the deity ; with the threefold chant, with the rathantara-saman, with the gayatri metre, with the agnish/oma sacrifice, with the vashaZ-call, the thunderbolt, — I here kill him who hates us, and whom we hate!' The Adhvaryu having thereupon walked round the Hotri from left to right, steps behind the utkara (heap of rubbish) with his face to the east and the fuel-band in his hand, and calls on (a^ravayati) the Agnidhra, with O jravaya (or 0;« jravaya, i.e. a iravaya; or simply jravaya;' cf. Saya«a on Taitt. S. I, 6, 11). The Agnidhra (whilst standing north of the Adhvaryu, wiih his face to the south, and taking the wooden sword and the fuel-band from the Adhvaryu) responds (pratyajravayati) by 'astu .yrausha/.' ' See p. 127, note i. I KANDA, 5 ADHYAYA, I BRAHMAA^A, TO. 1 33 and by first choosing him who is the Hotr/ of the gods, he propitiates the gods. 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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