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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1gods. 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. Now when he (the Adhvaryu) calls (on the Agnidhra), he thereby calls after the sacrifice, ' Listen to us ! come back to us ! ' and when he (the Agni- dhra) responds, then the sacrifice comes back, saying 'so be it!' and with it, thus passing over to them, as with seed^ the priests carry on the tradition, im- perceptibly to the sacrificer ; for even as people hand on from one to the other a full vessel ^ in ' See p. 20, note i. ^ The legend is intended to explain the origin and symbolical meaning of the call (ajravawa) of the Adhvaryu (viz. O jravaya! 'make listen !') and the response (pratyajrava;/a) of the Agnidhra (viz. astu jrausha/!). ' The sacrifice is the seed (vi^^1) that produces heaven as its fruit. Saya«a. * I. e. ' even as they pass on from hand to hand a pail (gha/a) filled with water when a tub is to be filled inside the house.' Saya«a. I KANDA, 5 ADHYAYA, 2 BRAHMA^-A, 12. I4I the same way they (the priests) hand down that (sacrifice) from one to the other. They hand it down by means of speech, for the sacrifice is speech (prayer), and speech is seed : therefore they keep up the tradition by means of it. 8. After he has said (to the Hotri), ' Recite!' the Adhvaryu must utter nothing improper (worldly) ; neither must the Hotri utter anything improper. The Adhvaryu^ utters his call: thereby the sacri- fice passes on to the Agnidhra. 9. The Agnidhra must utter nothing improper until his response. The Agnidhra responds : thereby the sacrifice passes back to the Adhvaryu. 10. The Adhvaryu must utter nothing improper until he pronounces (the word) ' ya^a (recite the offering-prayer):' in saying 'ya^a' the Adhvaryu hands the sacrifice on to the Hotri. 11. The Hotri must utter nothing improper until his vasha/-call. By the vasha/-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, from thence it is brouijht forth. So now at the havis- sacrifice. And at the Soma-cult, — 1 2. When he has drawn (the Soma), the Adhvaryu must not utter anything improper until his summons ^ As soon as the Hotn'has pronounced the formula 'O Adhvaryu, take up the spoon full of butter ! ' (par.
2ow at the havis- sacrifice. And at the Soma-cult, — 1 2. When he has drawn (the Soma), the Adhvaryu must not utter anything improper until his summons ^ As soon as the Hotn'has pronounced the formula 'O Adhvaryu, take up the spoon full of butter ! ' (par. 2 above), the Adhvaryu takes the two offering-spoons (^uhu and upabhra) and steps back (from the west side along the north side of the altar and the west side of the fire) to the south side of the altar and the fire (the ya^ati-sthana), and (with his face to north-east) utters his call, and (having been responded to by the Agnidhra) calls on the Hoiri : * samidho ya^a (pronounce the offering-prayer to the kindling- sticks)!' Katy. Ill, 2, 16. 142 DATAPATH A-BR A HMAA^A. (for the chanting of the stotra^) : with the call 'draw near!' the Adhvaryu hands the sacrifice on to the Udgatr/s (chanters). 13. The Udgat7^/s must not utter anything im- proper until the last (stotra-verse) : ' this is the last one,' thus thinking, the Udgatrzs hand on the sacri- fice to the Hotr/. 14. The Hotrz must utter nothing improper until the vasha/-call. With the vasha/-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, since from thence it is brought forth. 15. If he whom the sacrifice approaches were to utter anything improper, he would waste the sacri- fice, even as he might waste (water by spilling from) a full vessel. And where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there everything works regularly and no hitch occurs : therefore it is in this way that the sacrifice must be nursed, 16. Now there are here five utterances, viz. (i) ' Bid (him, Agni, or them) hear!' (2) 'Yea, may he (or, one) hear!' (3) ' Pronounce the prayer to the kindling-sticks!' (4) 'We who pronounce the prayer . . .' (5) ' May he bear (the sacrifice to the gods)-!' fivefold is the sacrifice, fivefold the animal victim, five are the seasons of the year : this is the one measure of the sacrifice, this its consummation. » See IV, 2, 5, 7-8. 2 (i) O j-rAvava (for a jravaya), the Adhvaryu's call ; (2) astu jrausha/, the Ap^nidhra's response; (3) (samidho) ya^j^-a, the Adhvaryu's summons to the Hotr;'; (4) ye ya^amahe, the begin- ning of the Hot/V's yiVya, or ofTering-prayer (see p. 135 note); (5) vausha/, concluding formula of the ya^ya. I KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 20. I43 17.
3s response; (3) (samidho) ya^j^-a, the Adhvaryu's summons to the Hotr;'; (4) ye ya^amahe, the begin- ning of the Hot/V's yiVya, or ofTering-prayer (see p. 135 note); (5) vausha/, concluding formula of the ya^ya. I KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 20. I43 17. These (five formulas) consist of seventeen syllables; — seventeenfold, indeed, is Pra^apati, and Pra^apati is the sacrifice : this is the one measure of the sacrifice, this its consummation. 18. With 'O i-ravayaM' the gods sent forth the east wind; with 'Astu i"rausha/M' they caused the clouds to flow together; with ' Ya^a (pronounce the ya^ya)!' (they sent forth) the lightning; with ' Ye ya^amahe (we who pray),' the thunder; with the vasha/-call they caused it to rain'-. 19. Should he (the sacrificer) be desirous of rain, or should he perform a special offering^ or even at the new- and full-moon sacrifice itself, he may say, 'Verily, I am desirous of rain!' — and he may also say to the Adhvaryu, ' Ponder thou in thy mind the east wind and the lightning!' — to the Agnidhra, 'Ponder thou the clouds in thy mind!' — to the Hotrz, ' Ponder thou in thy mind the thunder and rain!' — to the Brahman, 'Ponder thou all these in thy mind!' — for where the officiating priests thus practice sacrifice with a perfect mutual under- standing between them, there it will indeed rain. 20. With ' O i-ravaya !' the gods called the shining one (vira^, viz. cow) ; with 'Astu ^rausha/!' they untied the calf and let it go to her; with 'Ya^^a!' they raised (its head to the udder of the cow)* ; with ^ For a^ravaya (cf. p. 131, note 2), i.e. 'bid (him, Agni, or them) hear!' but the author here makes i-ravaya the causative of sru (sru), 'to flow ;' hence a jravaya, 'make flow;' and astu jrausha/ [properly 'Yea, may he (or one) hear !'] he makes ' Yea, may it flow ! ' " A fanciful etymology ofvasha/ from root vrz'sh, 'to rain;' for the true derivation of the word, see p. 88, note 2. ^ I. e. an off"ering made with a view to the obtainment of some special wish (kamyesh/i). * Thus (or 'they led it up to the udder of the cow') Saya«a 144 ^ATAPATHA-BRAHMAiVA. 'Ye yaj^dmahe!' they sat down by her (for milk- ing); with the vasha/-call they milked her. The shining one, doubtless, is this (earth), and of her this is the milkinof : and for him who knows this to be the milking of the shining one, this shining (earth- cow) thus milks out all his desires. Third BRAHMAiVA. 1. The fore-offerings (praya^a), assuredly, are the seasons : hence there are five of them, for there are five seasons. 2.
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.
1gods. 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. Now when he (the Adhvaryu) calls (on the Agnidhra), he thereby calls after the sacrifice, ' Listen to us ! come back to us ! ' and when he (the Agni- dhra) responds, then the sacrifice comes back, saying 'so be it!' and with it, thus passing over to them, as with seed^ the priests carry on the tradition, im- perceptibly to the sacrificer ; for even as people hand on from one to the other a full vessel ^ in ' See p. 20, note i. ^ The legend is intended to explain the origin and symbolical meaning of the call (ajravawa) of the Adhvaryu (viz. O jravaya! 'make listen !') and the response (pratyajrava;/a) of the Agnidhra (viz. astu jrausha/!). ' The sacrifice is the seed (vi^^1) that produces heaven as its fruit. Saya«a. * I. e. ' even as they pass on from hand to hand a pail (gha/a) filled with water when a tub is to be filled inside the house.' Saya«a. I KANDA, 5 ADHYAYA, 2 BRAHMA^-A, 12. I4I the same way they (the priests) hand down that (sacrifice) from one to the other. They hand it down by means of speech, for the sacrifice is speech (prayer), and speech is seed : therefore they keep up the tradition by means of it. 8. After he has said (to the Hotri), ' Recite!' the Adhvaryu must utter nothing improper (worldly) ; neither must the Hotri utter anything improper. The Adhvaryu^ utters his call: thereby the sacri- fice passes on to the Agnidhra. 9. The Agnidhra must utter nothing improper until his response. The Agnidhra responds : thereby the sacrifice passes back to the Adhvaryu. 10. The Adhvaryu must utter nothing improper until he pronounces (the word) ' ya^a (recite the offering-prayer):' in saying 'ya^a' the Adhvaryu hands the sacrifice on to the Hotri. 11. The Hotri must utter nothing improper until his vasha/-call. By the vasha/-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, from thence it is brouijht forth. So now at the havis- sacrifice. And at the Soma-cult, — 1 2. When he has drawn (the Soma), the Adhvaryu must not utter anything improper until his summons ^ As soon as the Hotn'has pronounced the formula 'O Adhvaryu, take up the spoon full of butter ! ' (par.
2ow at the havis- sacrifice. And at the Soma-cult, — 1 2. When he has drawn (the Soma), the Adhvaryu must not utter anything improper until his summons ^ As soon as the Hotn'has pronounced the formula 'O Adhvaryu, take up the spoon full of butter ! ' (par. 2 above), the Adhvaryu takes the two offering-spoons (^uhu and upabhra) and steps back (from the west side along the north side of the altar and the west side of the fire) to the south side of the altar and the fire (the ya^ati-sthana), and (with his face to north-east) utters his call, and (having been responded to by the Agnidhra) calls on the Hoiri : * samidho ya^a (pronounce the offering-prayer to the kindling- sticks)!' Katy. Ill, 2, 16. 142 DATAPATH A-BR A HMAA^A. (for the chanting of the stotra^) : with the call 'draw near!' the Adhvaryu hands the sacrifice on to the Udgatr/s (chanters). 13. The Udgat7^/s must not utter anything im- proper until the last (stotra-verse) : ' this is the last one,' thus thinking, the Udgatrzs hand on the sacri- fice to the Hotr/. 14. The Hotrz must utter nothing improper until the vasha/-call. With the vasha/-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, since from thence it is brought forth. 15. If he whom the sacrifice approaches were to utter anything improper, he would waste the sacri- fice, even as he might waste (water by spilling from) a full vessel. And where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there everything works regularly and no hitch occurs : therefore it is in this way that the sacrifice must be nursed, 16. Now there are here five utterances, viz. (i) ' Bid (him, Agni, or them) hear!' (2) 'Yea, may he (or, one) hear!' (3) ' Pronounce the prayer to the kindling-sticks!' (4) 'We who pronounce the prayer . . .' (5) ' May he bear (the sacrifice to the gods)-!' fivefold is the sacrifice, fivefold the animal victim, five are the seasons of the year : this is the one measure of the sacrifice, this its consummation. » See IV, 2, 5, 7-8. 2 (i) O j-rAvava (for a jravaya), the Adhvaryu's call ; (2) astu jrausha/, the Ap^nidhra's response; (3) (samidho) ya^j^-a, the Adhvaryu's summons to the Hotr;'; (4) ye ya^amahe, the begin- ning of the Hot/V's yiVya, or ofTering-prayer (see p. 135 note); (5) vausha/, concluding formula of the ya^ya. I KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 20. I43 17.
3s response; (3) (samidho) ya^j^-a, the Adhvaryu's summons to the Hotr;'; (4) ye ya^amahe, the begin- ning of the Hot/V's yiVya, or ofTering-prayer (see p. 135 note); (5) vausha/, concluding formula of the ya^ya. I KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 20. I43 17. These (five formulas) consist of seventeen syllables; — seventeenfold, indeed, is Pra^apati, and Pra^apati is the sacrifice : this is the one measure of the sacrifice, this its consummation. 18. With 'O i-ravayaM' the gods sent forth the east wind; with 'Astu i"rausha/M' they caused the clouds to flow together; with ' Ya^a (pronounce the ya^ya)!' (they sent forth) the lightning; with ' Ye ya^amahe (we who pray),' the thunder; with the vasha/-call they caused it to rain'-. 19. Should he (the sacrificer) be desirous of rain, or should he perform a special offering^ or even at the new- and full-moon sacrifice itself, he may say, 'Verily, I am desirous of rain!' — and he may also say to the Adhvaryu, ' Ponder thou in thy mind the east wind and the lightning!' — to the Agnidhra, 'Ponder thou the clouds in thy mind!' — to the Hotrz, ' Ponder thou in thy mind the thunder and rain!' — to the Brahman, 'Ponder thou all these in thy mind!' — for where the officiating priests thus practice sacrifice with a perfect mutual under- standing between them, there it will indeed rain. 20. With ' O i-ravaya !' the gods called the shining one (vira^, viz. cow) ; with 'Astu ^rausha/!' they untied the calf and let it go to her; with 'Ya^^a!' they raised (its head to the udder of the cow)* ; with ^ For a^ravaya (cf. p. 131, note 2), i.e. 'bid (him, Agni, or them) hear!' but the author here makes i-ravaya the causative of sru (sru), 'to flow ;' hence a jravaya, 'make flow;' and astu jrausha/ [properly 'Yea, may he (or one) hear !'] he makes ' Yea, may it flow ! ' " A fanciful etymology ofvasha/ from root vrz'sh, 'to rain;' for the true derivation of the word, see p. 88, note 2. ^ I. e. an off"ering made with a view to the obtainment of some special wish (kamyesh/i). * Thus (or 'they led it up to the udder of the cow') Saya«a 144 ^ATAPATHA-BRAHMAiVA. 'Ye yaj^dmahe!' they sat down by her (for milk- ing); with the vasha/-call they milked her. The shining one, doubtless, is this (earth), and of her this is the milkinof : and for him who knows this to be the milking of the shining one, this shining (earth- cow) thus milks out all his desires. Third BRAHMAiVA. 1. The fore-offerings (praya^a), assuredly, are the seasons : hence there are five of them, for there are five seasons. 2.
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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