Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1legend I, 2, 3, i seq. ' This and the succeeding formulas also are entirely different from those given in Aj-v. S. I, 3, 27 seq. The 6"ahkhay. ^S". I, 6 (Hillebrandt, Neu und Vollm. p. 91) seems to coincide, to some extent, with those given by our author. * The six spaces or wide expanses (urvi) are several times referred to in Vedic texts, but the conception seems to have been very vague. They arc generally supposed to include the space above, the space below, and the four quarters. In Rig- veda VI, 47, 3-5 it is stated that they have been measured ouL I KAiVDA, 5 ADHYAYA, I BRAHMAiVA, 2$. 1 37 me from disease!' thus he thereby says; for he whom these deities protect from disease, will not stumble (or fail). 23. He steps beside the Hotr/'s seat, takes one stalk of (reed) grass from the Hotrz's seat and casts it outside (the sacrificial ground), with the formula, 'Ejected is the wealth-clutcher (paravasu, lit. "off- wealth") !' Formerly, namely, the Hotrz of the Asuras was one Paravasu by name : him he thereby ejects from the Hotr/'s seat. 24. He then sits down on the Hotrz's seat, with the formula, ' I here sit down on the seat of the wealth-bestower (arvavasu, lit. "hither-wealth")!' for one Arvavasu by name was the hiotri of the gods^, and on his seat he accordingly sits down. 25. At the same time he mutters, 'O All-maker, thou art the protector of lives ! do not ye two (fires) scorch me away (from this)-, injure me not! this by Indra, and that outside of them there is no being (bhu- vanam); and they are then enumerated thus: the expanse of the earth, the height (varshman, ? highest point or sphere) of the sky (div), the sap (piyusha) in the three elevations [? i. e. flowing, animating moisture, as rain, rivers, sap, &c.], the atmo- sphere, the ocean (? ar«as, ? of light, air), and the sky (div). The enumeration of six objects in Atharva-veda II, 12, i seems to refer to the same conception: heaven and earth (dyavapr/thivi), the wide atmospheric region, the genius (fem.) of the field (kshetrasya patni), the far-strider (Sun, Light), the wide atmospheric region (uru-antariksham as before; cf. the double enumeration of div in the J^tk passage) ; and what has the Wind for its guardian (vatagopa). Cf. Weber, Ind. Stud. XIII, p. 164. -S'ahkh. Gnliya- sutra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.). ^ According to the Kaushit. Br. VI, 10, Arvavasu was the Brah- man of the gods. Weber, Ind. Stud. II, 306.
2er, Ind. Stud. XIII, p. 164. -S'ahkh. Gnliya- sutra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.). ^ According to the Kaushit. Br. VI, 10, Arvavasu was the Brah- man of the gods. Weber, Ind. Stud. II, 306. ^ The Hotn's seat stands north of the north-west corner of the altar, the Ahavaniya and the Garhapatya fires being about equi- distant from it towards south-east and south-west respectively. 138 i-ATAPATHA-BRAHMAiVA. is your sphere;' with this he moves shghtly north- wards : by this (mantra, he indicates that) he sits midway between the Ahavaniya and the Garhapatya, and thus he propitiates these two ; and in accordance with what he sa}'3, ' do not scorch me away from this ! injure me not !' they do not injure him. 26. He then mutters whilst looking at the (Aha- vaniya) fire, 'All ye gods, instruct me, how and what I am to mind while seated here as the chosen Hotrtl declare my share (of the sacrificial duties), how and by what road I am to convey the oblation to you !' — for as one says to those for whom food has been cooked, ' order me how I am to bring it you, how I am to serve it up for you !' in like manner he is desirous of directions recrardinsf the sfods, and for this reason he mutters thus, ' instruct me how I may utter the Vasha/-call for you in its proper order, how I may bring you the oblation in its proper order ! ' Second BRAHMAiVA. The Fore-offerings (Prayacas). I. [The Hotrz continues], ' May Agnl, the priest (hotrz), know (undertake) Agni's priestly duty (hau- tram),' — thereby he says 'may Agni, as Hotr?', know this!' 'Agni's priestly duty' he says, because it is his duty that he must know ; — ' that means of salva- tion \' — the means of salvation, assuredl)-, is the sacrifice: 'may he know the sacrifice' is what he thereby says. — ' Favourable to thee, O Sacrificer, is ^ Pravitram, literally ' that which promotes, protects '(' unser Hort '). Sayawa on Taitt. S. II, 5, 9, 5 explains it by ' prakr/sh- /am avitram phaladanarupam asmadrakshawam yasmin homanu- shMane tad idam pravitram.' For this and the succeeding formulas, see Asv. I, 4, lo-ii. I KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 4. 1 39 the deity!' by this he says 'favourable is the deity to thee, O Sacrificer, whose Hotrz is AgniM' — ■ 'Take up'^ the spoon, O Adhvaryu, full of butter!' thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this). 2.
3AiVA, 4. 1 39 the deity!' by this he says 'favourable is the deity to thee, O Sacrificer, whose Hotrz is AgniM' — ■ 'Take up'^ the spoon, O Adhvaryu, full of butter!' thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this). 2. The Sacrificer, doubtless, stands behind the ^uhu, and he, who means evil to him, stands behind the upabhrzt; and if he were to speak of two (spoons), he would cause the spiteful enemy to countervail the Sacrificer. Behind the ^uhu stands the eater, and behind the upabhr^t the one to be eaten ; and if he were to speak of two (spoons), he would make the one to be eaten countervail the eater. For these reasons he speaks of one (spoon) only. 3. [He continues], ' — (the spoon which is) de- voted to the gods, possessed of all boons,' he praises, he magnifies it when he says 'devoted to the gods, possessed of all boons.' — ' Let us praise the gods, the praiseworthy ! let us adore the ador- able! let us worship the worshipful!' that is, 'let us praise those gods who are praiseworthy ! let us adore those who are adorable ! let us worship those who are worthy of worship!' the praisewordiy, to wit, are the men, the adorable the fathers, and the worshipful the gods. 4. For, indeed, the creatures that are not allowed to take part in the sacrifice are forlorn ; and therefore ^ Asv. I, 4, 10, and -S'ahkh. I, 6 give as belonging to the text of the mantra : yo agni?« hotaram avr/iha//, ' thou who hast chosen Agni for thy Hotr/;' the same reading is mentioned in Taitt. S. II, 5, 9, 5- ^ Thus Sayawa (asyasva= haste dharaya); ' schopfe ein (ladle in),' St. Petersburg Dictionary; ' pour into the fire,' Hillebrandt, p. 93. 140 i-ATAPATIIA-BRAHMAiVA. he makes those creatures here on earth that are not forlorn, take part in the sacrifice : behind the men are the beasts, and behind the gods are the birds, the plants, and the trees ; and thus all that here exists is made to take part in the sacrifice. 5. These same (preceding formulas) are nine utterances ; for nine, in number, are those breaths (or vital airs) in man^ and these he thereby puts into him (the sacrificer) : for this reason there are nine utterances. 6. The sacrifice fled away from the gods. The gods called out after it, 'Listen (a-^ru) to us^ ! come back to us!' It replied, 'So be it!' and returned to the gods ; and with what had thus returned to them, the gods w^orshipped ; and by worshipping with it they became the gods they now are. 7.
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.
1legend I, 2, 3, i seq. ' This and the succeeding formulas also are entirely different from those given in Aj-v. S. I, 3, 27 seq. The 6"ahkhay. ^S". I, 6 (Hillebrandt, Neu und Vollm. p. 91) seems to coincide, to some extent, with those given by our author. * The six spaces or wide expanses (urvi) are several times referred to in Vedic texts, but the conception seems to have been very vague. They arc generally supposed to include the space above, the space below, and the four quarters. In Rig- veda VI, 47, 3-5 it is stated that they have been measured ouL I KAiVDA, 5 ADHYAYA, I BRAHMAiVA, 2$. 1 37 me from disease!' thus he thereby says; for he whom these deities protect from disease, will not stumble (or fail). 23. He steps beside the Hotr/'s seat, takes one stalk of (reed) grass from the Hotrz's seat and casts it outside (the sacrificial ground), with the formula, 'Ejected is the wealth-clutcher (paravasu, lit. "off- wealth") !' Formerly, namely, the Hotrz of the Asuras was one Paravasu by name : him he thereby ejects from the Hotr/'s seat. 24. He then sits down on the Hotrz's seat, with the formula, ' I here sit down on the seat of the wealth-bestower (arvavasu, lit. "hither-wealth")!' for one Arvavasu by name was the hiotri of the gods^, and on his seat he accordingly sits down. 25. At the same time he mutters, 'O All-maker, thou art the protector of lives ! do not ye two (fires) scorch me away (from this)-, injure me not! this by Indra, and that outside of them there is no being (bhu- vanam); and they are then enumerated thus: the expanse of the earth, the height (varshman, ? highest point or sphere) of the sky (div), the sap (piyusha) in the three elevations [? i. e. flowing, animating moisture, as rain, rivers, sap, &c.], the atmo- sphere, the ocean (? ar«as, ? of light, air), and the sky (div). The enumeration of six objects in Atharva-veda II, 12, i seems to refer to the same conception: heaven and earth (dyavapr/thivi), the wide atmospheric region, the genius (fem.) of the field (kshetrasya patni), the far-strider (Sun, Light), the wide atmospheric region (uru-antariksham as before; cf. the double enumeration of div in the J^tk passage) ; and what has the Wind for its guardian (vatagopa). Cf. Weber, Ind. Stud. XIII, p. 164. -S'ahkh. Gnliya- sutra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.). ^ According to the Kaushit. Br. VI, 10, Arvavasu was the Brah- man of the gods. Weber, Ind. Stud. II, 306.
2er, Ind. Stud. XIII, p. 164. -S'ahkh. Gnliya- sutra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.). ^ According to the Kaushit. Br. VI, 10, Arvavasu was the Brah- man of the gods. Weber, Ind. Stud. II, 306. ^ The Hotn's seat stands north of the north-west corner of the altar, the Ahavaniya and the Garhapatya fires being about equi- distant from it towards south-east and south-west respectively. 138 i-ATAPATHA-BRAHMAiVA. is your sphere;' with this he moves shghtly north- wards : by this (mantra, he indicates that) he sits midway between the Ahavaniya and the Garhapatya, and thus he propitiates these two ; and in accordance with what he sa}'3, ' do not scorch me away from this ! injure me not !' they do not injure him. 26. He then mutters whilst looking at the (Aha- vaniya) fire, 'All ye gods, instruct me, how and what I am to mind while seated here as the chosen Hotrtl declare my share (of the sacrificial duties), how and by what road I am to convey the oblation to you !' — for as one says to those for whom food has been cooked, ' order me how I am to bring it you, how I am to serve it up for you !' in like manner he is desirous of directions recrardinsf the sfods, and for this reason he mutters thus, ' instruct me how I may utter the Vasha/-call for you in its proper order, how I may bring you the oblation in its proper order ! ' Second BRAHMAiVA. The Fore-offerings (Prayacas). I. [The Hotrz continues], ' May Agnl, the priest (hotrz), know (undertake) Agni's priestly duty (hau- tram),' — thereby he says 'may Agni, as Hotr?', know this!' 'Agni's priestly duty' he says, because it is his duty that he must know ; — ' that means of salva- tion \' — the means of salvation, assuredl)-, is the sacrifice: 'may he know the sacrifice' is what he thereby says. — ' Favourable to thee, O Sacrificer, is ^ Pravitram, literally ' that which promotes, protects '(' unser Hort '). Sayawa on Taitt. S. II, 5, 9, 5 explains it by ' prakr/sh- /am avitram phaladanarupam asmadrakshawam yasmin homanu- shMane tad idam pravitram.' For this and the succeeding formulas, see Asv. I, 4, lo-ii. I KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 4. 1 39 the deity!' by this he says 'favourable is the deity to thee, O Sacrificer, whose Hotrz is AgniM' — ■ 'Take up'^ the spoon, O Adhvaryu, full of butter!' thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this). 2.
3AiVA, 4. 1 39 the deity!' by this he says 'favourable is the deity to thee, O Sacrificer, whose Hotrz is AgniM' — ■ 'Take up'^ the spoon, O Adhvaryu, full of butter!' thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this). 2. The Sacrificer, doubtless, stands behind the ^uhu, and he, who means evil to him, stands behind the upabhrzt; and if he were to speak of two (spoons), he would cause the spiteful enemy to countervail the Sacrificer. Behind the ^uhu stands the eater, and behind the upabhr^t the one to be eaten ; and if he were to speak of two (spoons), he would make the one to be eaten countervail the eater. For these reasons he speaks of one (spoon) only. 3. [He continues], ' — (the spoon which is) de- voted to the gods, possessed of all boons,' he praises, he magnifies it when he says 'devoted to the gods, possessed of all boons.' — ' Let us praise the gods, the praiseworthy ! let us adore the ador- able! let us worship the worshipful!' that is, 'let us praise those gods who are praiseworthy ! let us adore those who are adorable ! let us worship those who are worthy of worship!' the praisewordiy, to wit, are the men, the adorable the fathers, and the worshipful the gods. 4. For, indeed, the creatures that are not allowed to take part in the sacrifice are forlorn ; and therefore ^ Asv. I, 4, 10, and -S'ahkh. I, 6 give as belonging to the text of the mantra : yo agni?« hotaram avr/iha//, ' thou who hast chosen Agni for thy Hotr/;' the same reading is mentioned in Taitt. S. II, 5, 9, 5- ^ Thus Sayawa (asyasva= haste dharaya); ' schopfe ein (ladle in),' St. Petersburg Dictionary; ' pour into the fire,' Hillebrandt, p. 93. 140 i-ATAPATIIA-BRAHMAiVA. he makes those creatures here on earth that are not forlorn, take part in the sacrifice : behind the men are the beasts, and behind the gods are the birds, the plants, and the trees ; and thus all that here exists is made to take part in the sacrifice. 5. These same (preceding formulas) are nine utterances ; for nine, in number, are those breaths (or vital airs) in man^ and these he thereby puts into him (the sacrificer) : for this reason there are nine utterances. 6. The sacrifice fled away from the gods. The gods called out after it, 'Listen (a-^ru) to us^ ! come back to us!' It replied, 'So be it!' and returned to the gods ; and with what had thus returned to them, the gods w^orshipped ; and by worshipping with it they became the gods they now are. 7.
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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