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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1n autumn lie spread open after the fashion of barhis : for this reason the barhis is the autumn. The gods, at that time, appropriated the autumn, and deprived their rivals of the autumn ; ^ Such as lizards, alligators. Sayawa. L 2 148 5ATAPATHA-BRAHMAiVA. and now this one also appropriates the autumn, and deprives his rivals of the autumn : this is why he pronounces the prayer to the bar his. 13. He then pronounces the offering-prayer with * Svahi ! Svaha\'' The Svaha-call, namely, marks the end of the sacrifice, and the end of the year is the winter, since the winter is on the other (remoter) side of the spring. By the end (of the sacrifice) the gods, at that time, appropriated the end (of the year); by the end they deprived their rivals of the end; and by the end this one also now appropriates the end ; by the end he deprives his rivals of the end : this is why he pronounces the offering-prayers with ' Svaha! Svaha!' 14. Now the spring, assuredly, comes into life again out of the winter, for out of the one the other is born again : therefore he who knows this, is indeed born again in this world. 15. In order to avoid sameness he prays (alter- nately) with ' may they accept ! ' and ' may he (or it) accept^!' for he w^ould commit (the fault) of repe- ^ See further on, par. 22. As to Svaha! marking the conclu- sion of the sacrifice, see the Samish/aya^us I, 9, 2, 25-28. "^ The first offering-prayer (to the logs) is 'y§ yag'amahe sami- dha>%, samidho agna a^i^yasya vyantu vausha/!' i.e. 'we who pro- nounce the offering-prayer to the Samidhs, — the Samidhs, O Agni, may accept the butter ! vausha/ !' Similarly at the other fore-offerings; but at the second and fourth, where the object of worship is a single one (viz. TanQnapat and the Barhis respectively), * may he (or it) ac- cept (vetu) !' has to be substituted for ' may they accept (vyantu) !' The difference of number in these verbal forms is symbolically explained as implying a distinction of se.K, for the reason that there may be more wives to one man, but only one husband to a woman. The elliptic expression ye ya^i?-amahe is thus explained by Sayawa on Taitt. S. I, 6, 1 1 : ' All we Hot// priests that are urged on by the Adhvaryu calling "Recite (thou)!" we do recite, we do pronounce I KANDA, 5 ADHYAYA, 3 BRKuMANA, 1 8. 1 49 tition, if he were to pray with 'may they accept!* each time, or with ' may he accept !' each time.
2ll we Hot// priests that are urged on by the Adhvaryu calling "Recite (thou)!" we do recite, we do pronounce I KANDA, 5 ADHYAYA, 3 BRKuMANA, 1 8. 1 49 tition, if he were to pray with 'may they accept!* each time, or with ' may he accept !' each time. By 'may they accept!' doubtless, females (are implied); and by 'may he accept!' a male (is implied): thereby a productive union is effected, and for this reason he prays (alternately) with 'may they accept!' and 'may he (or it) accept V 16. Now at the fourth fore-offering, to the barhis, he pours (butter) together (into the ^uhtl^). The barhis, namely, represents descendants, and the butter seed : hence seed is thereby infused into the descendants, and by that infused seed descend- ants are generated again and again. For this reason he pours together (butter) at the fourth fore-offering, that to the barhis. 17. Now, a battle, as it were, is going on here when any one performs the fore-offerings; and which- ever of the two combatants a friend (an ally) joins, he obtains the victory : hence a friend thereby joins the^uhu from out of the upabhret, and by him it (or he) obtains the victory. This is why he pours together (butter) at the fourth fore-offering, that to the barhis. 18. The sacrificer, doubtless, (stands) behind the ^uhu, and he who means evil to him, (stands) the y a^y a.' This introductory part of the offering-formula is called agur, 'acclamation, assent' (Ajv. I, 5, 4); it is alluded to in Maha- bhar.Vanap. 12480 (cf. Muir, O. S. T. I, p. 135), and apparently by Paw.VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.). ^ In making the oblation, the Adhvaryu holds the ^uhu over the upabhrz't and pours some of the butter from the ^uhii over the spout of the upabhr/t into the fire. At the third praya^^a he empties all the butter remaining in the ^uhii into the fire, and there- upon, for the fourth oblation, replenishes the empty spoon with half the contents of the upabhr/t, after which he proceeds as before. 150 DATAPATH A-BRAHMAiVA. behind the upabhrz't : hence he thereby makes the spiteful enemy pay tribute to the sacrificer. The consumer, doubtless, (stands) behind the ^uhfi, and the one to be consumed behind the upabhrz't: hence he thereby makes the one that is to be con- sumed pay tribute to the consumer. This is the reason why he pours (butter) together at the fourth fore-offering, that to the barhis. 19. He pours (the butter) together without (the two spoons) touching (each other).
3he thereby makes the one that is to be con- sumed pay tribute to the consumer. This is the reason why he pours (butter) together at the fourth fore-offering, that to the barhis. 19. He pours (the butter) together without (the two spoons) touching (each other). If he Avere to touch (the one spoon with the other) he would touch the sacrificer with his spiteful enemy, he would touch the consumer with the one to be consumed : for this reason he pours (the butter) together without touchino-. 20. He holds the ^uhu over (the upabhr/t). Thereby he keeps the sacrificer above his spiteful enemy, he keeps the consumer above the one to be consumed: for this reason he holds the ^uhii over (the upabhr/t). 21. The gods once said, 'Well then, now that the battle has been won, let us establish the entire sacrifice on a firm basis ; and should the Asuras and Rakshas (again) trouble us, our sacrifice will then be firmly established!' 22. At the last fore-offering they established the entire sacrifice by means of the Svaha ('hail!'). Widi ' Svaha Agni !' they established the butter-portion for Agni ; with ' Svaha Soma !' they established the butter-portion for Soma ; and with (the second) 'Svaha Agni!' they established that indispensable sacrificial cake which there is on both occasions (i.e. at the new and full-moon sacrifices). 23. And so with the (other) deities respec- I KAA'Z»A, 5 ADHYAYA, 3 BRAHMAJVA, 25. I51 tively^ With'Svaha the butter-drinking gods!' they established the fore-offerings and the after-offerinors (anuya^as), for the fore-offerings and after-offerings, doubtless, represent the butter-drinking gods. With the formula ' May Agni graciously accept of the butter!' they established Agni as Svish/akret (' maker of good offering '), for Agni is Indeed the maker of good offering. And till this day that sacrifice stands as firm as the gods established it. This is the reason why at the last fore-offering he prays with ' Svaha! Svaha!' according to the number of oblations (there are at the chief sacrifice). After he (the sacrificer) has won his battle, he establishes the entire sacrifice on a firm basis, so that, if after this he should violate the proper order of the sacrifice, he need not heed it ; for he will know that his sacri- fice is firmly established. Now what with exclaiming ' Vashat,' with offering, and with calling out 'Svaha,' this same sacrifice was well-nig^h exhausted. 24. The gods were anxious as to how they might replenish it, how they might again render it efficient and practise (worshipping) with it, when efficient. 25.
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.
1n autumn lie spread open after the fashion of barhis : for this reason the barhis is the autumn. The gods, at that time, appropriated the autumn, and deprived their rivals of the autumn ; ^ Such as lizards, alligators. Sayawa. L 2 148 5ATAPATHA-BRAHMAiVA. and now this one also appropriates the autumn, and deprives his rivals of the autumn : this is why he pronounces the prayer to the bar his. 13. He then pronounces the offering-prayer with * Svahi ! Svaha\'' The Svaha-call, namely, marks the end of the sacrifice, and the end of the year is the winter, since the winter is on the other (remoter) side of the spring. By the end (of the sacrifice) the gods, at that time, appropriated the end (of the year); by the end they deprived their rivals of the end; and by the end this one also now appropriates the end ; by the end he deprives his rivals of the end : this is why he pronounces the offering-prayers with ' Svaha! Svaha!' 14. Now the spring, assuredly, comes into life again out of the winter, for out of the one the other is born again : therefore he who knows this, is indeed born again in this world. 15. In order to avoid sameness he prays (alter- nately) with ' may they accept ! ' and ' may he (or it) accept^!' for he w^ould commit (the fault) of repe- ^ See further on, par. 22. As to Svaha! marking the conclu- sion of the sacrifice, see the Samish/aya^us I, 9, 2, 25-28. "^ The first offering-prayer (to the logs) is 'y§ yag'amahe sami- dha>%, samidho agna a^i^yasya vyantu vausha/!' i.e. 'we who pro- nounce the offering-prayer to the Samidhs, — the Samidhs, O Agni, may accept the butter ! vausha/ !' Similarly at the other fore-offerings; but at the second and fourth, where the object of worship is a single one (viz. TanQnapat and the Barhis respectively), * may he (or it) ac- cept (vetu) !' has to be substituted for ' may they accept (vyantu) !' The difference of number in these verbal forms is symbolically explained as implying a distinction of se.K, for the reason that there may be more wives to one man, but only one husband to a woman. The elliptic expression ye ya^i?-amahe is thus explained by Sayawa on Taitt. S. I, 6, 1 1 : ' All we Hot// priests that are urged on by the Adhvaryu calling "Recite (thou)!" we do recite, we do pronounce I KANDA, 5 ADHYAYA, 3 BRKuMANA, 1 8. 1 49 tition, if he were to pray with 'may they accept!* each time, or with ' may he accept !' each time.
2ll we Hot// priests that are urged on by the Adhvaryu calling "Recite (thou)!" we do recite, we do pronounce I KANDA, 5 ADHYAYA, 3 BRKuMANA, 1 8. 1 49 tition, if he were to pray with 'may they accept!* each time, or with ' may he accept !' each time. By 'may they accept!' doubtless, females (are implied); and by 'may he accept!' a male (is implied): thereby a productive union is effected, and for this reason he prays (alternately) with 'may they accept!' and 'may he (or it) accept V 16. Now at the fourth fore-offering, to the barhis, he pours (butter) together (into the ^uhtl^). The barhis, namely, represents descendants, and the butter seed : hence seed is thereby infused into the descendants, and by that infused seed descend- ants are generated again and again. For this reason he pours together (butter) at the fourth fore-offering, that to the barhis. 17. Now, a battle, as it were, is going on here when any one performs the fore-offerings; and which- ever of the two combatants a friend (an ally) joins, he obtains the victory : hence a friend thereby joins the^uhu from out of the upabhret, and by him it (or he) obtains the victory. This is why he pours together (butter) at the fourth fore-offering, that to the barhis. 18. The sacrificer, doubtless, (stands) behind the ^uhu, and he who means evil to him, (stands) the y a^y a.' This introductory part of the offering-formula is called agur, 'acclamation, assent' (Ajv. I, 5, 4); it is alluded to in Maha- bhar.Vanap. 12480 (cf. Muir, O. S. T. I, p. 135), and apparently by Paw.VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.). ^ In making the oblation, the Adhvaryu holds the ^uhu over the upabhrz't and pours some of the butter from the ^uhii over the spout of the upabhr/t into the fire. At the third praya^^a he empties all the butter remaining in the ^uhii into the fire, and there- upon, for the fourth oblation, replenishes the empty spoon with half the contents of the upabhr/t, after which he proceeds as before. 150 DATAPATH A-BRAHMAiVA. behind the upabhrz't : hence he thereby makes the spiteful enemy pay tribute to the sacrificer. The consumer, doubtless, (stands) behind the ^uhfi, and the one to be consumed behind the upabhrz't: hence he thereby makes the one that is to be con- sumed pay tribute to the consumer. This is the reason why he pours (butter) together at the fourth fore-offering, that to the barhis. 19. He pours (the butter) together without (the two spoons) touching (each other).
3he thereby makes the one that is to be con- sumed pay tribute to the consumer. This is the reason why he pours (butter) together at the fourth fore-offering, that to the barhis. 19. He pours (the butter) together without (the two spoons) touching (each other). If he Avere to touch (the one spoon with the other) he would touch the sacrificer with his spiteful enemy, he would touch the consumer with the one to be consumed : for this reason he pours (the butter) together without touchino-. 20. He holds the ^uhu over (the upabhr/t). Thereby he keeps the sacrificer above his spiteful enemy, he keeps the consumer above the one to be consumed: for this reason he holds the ^uhii over (the upabhr/t). 21. The gods once said, 'Well then, now that the battle has been won, let us establish the entire sacrifice on a firm basis ; and should the Asuras and Rakshas (again) trouble us, our sacrifice will then be firmly established!' 22. At the last fore-offering they established the entire sacrifice by means of the Svaha ('hail!'). Widi ' Svaha Agni !' they established the butter-portion for Agni ; with ' Svaha Soma !' they established the butter-portion for Soma ; and with (the second) 'Svaha Agni!' they established that indispensable sacrificial cake which there is on both occasions (i.e. at the new and full-moon sacrifices). 23. And so with the (other) deities respec- I KAA'Z»A, 5 ADHYAYA, 3 BRAHMAJVA, 25. I51 tively^ With'Svaha the butter-drinking gods!' they established the fore-offerings and the after-offerinors (anuya^as), for the fore-offerings and after-offerings, doubtless, represent the butter-drinking gods. With the formula ' May Agni graciously accept of the butter!' they established Agni as Svish/akret (' maker of good offering '), for Agni is Indeed the maker of good offering. And till this day that sacrifice stands as firm as the gods established it. This is the reason why at the last fore-offering he prays with ' Svaha! Svaha!' according to the number of oblations (there are at the chief sacrifice). After he (the sacrificer) has won his battle, he establishes the entire sacrifice on a firm basis, so that, if after this he should violate the proper order of the sacrifice, he need not heed it ; for he will know that his sacri- fice is firmly established. Now what with exclaiming ' Vashat,' with offering, and with calling out 'Svaha,' this same sacrifice was well-nig^h exhausted. 24. The gods were anxious as to how they might replenish it, how they might again render it efficient and practise (worshipping) with it, when efficient. 25.
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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