Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(or, in the fore-part of) the (chief) sacri- fice, let him be thus spoken to, ' Thou shalt suffer some disease of the face ! thou shalt become either bHnd or deaf!' for these, in truth, are diseases of the face : and thus it would indeed fare with him. 17. If any one were to imprecate evil on him in the middle of the sacrifice, let him be thus spoken to, 'Thou shalt be without offspring, without cattle! ' for offspring and cattle, indeed, constitute the centre (i.e. the substantial possession of man): and thus it would indeed fare with him. 18. If any one were to imprecate evil on him after the completion of the (chief) sacrifice, let him be thus spoken to, ' Unstable and poor, thou shalt swiftly go to yonder world!' for thus it would indeed fare with him. One should not therefore utter imprecations : for whosoever thus understands this has the advantage. o 19. He who gains by means of the fore-offerings, assuredly, gains the year \ But he alone gains it who knows its doors ; for what were he to do with a house who cannot find his way inside ? Even as those (fore-offerings) are (the doors) of this (sacrifice), so is the spring a door, and so is the winter a door, of that (year). This same year he enters, as the world of heaven ; for, assuredly, the year is all, and the All (universe) is imperishable : his thereby becomes imperishable merit, the imperishable world. The Two Butter-portions (AgyabhAga) to Agni and Soma. 20. Here now some say, ' To what deity belong the butter-portions?' Let him reply, 'To Pra^apati;' ' See I, 5, 3, 3. t60 datapath A-BRAHMAiVA. for, assuredly, Pra^dpati is undefined^ (mysterious); and undefined are the butter-portions, because they have the sacrificer for their deity ; for the sacrificer is Praj'apati at his own sacrifice, since it is by his order that the priests spread and produce it. 21. Having basted the havis with butter and made two cuttings from it, he pours some of the butter thereon : thus the oblation is offered combined with butter, and thereby indeed it is offered combined with the sacrificer; and for one who knows this, — whether he has a sacrifice performed for him while he is far away, or while he is near, — the sacrifice is performed in the same way as it would be per- formed if he were near ; and he w^ho knows this, even though he do much evil, is not shut out from the sacrifice. Second BRAHMA^■A. I. Verily, by means of the sacrifice the gods made that conquest (of the world of heaven).
2the same way as it would be per- formed if he were near ; and he w^ho knows this, even though he do much evil, is not shut out from the sacrifice. Second BRAHMA^■A. I. Verily, by means of the sacrifice the gods made that conquest (of the world of heaven). When they had conquered, they said, ' How may this (celestial region) be made unattainable by men ?' They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post^ they ^ Because he (? as lord of creatures) represents all the deities, and one cannot say ' he is such or such a one,' Sayawa. Cf. also 1,1, I, 12. ^ Yfipena yopayitva, literally 'having made it level by means of the yfipa/=yupenaX'/^/mdya, 'having covered it over with the yd pa,' Sayawa (cf. also on Rig-veda I, 104, 4). For other ver- sions of the same myth, cf. Ait. Br. II, i ['they debarred them (ay op ay an, viz. the men and 7?/shis from the sacrificial know- ledge) by means of the yftpa,' Haug]; Taitt. S. VI, 3, 4, 7 ; I KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 4. 161 concealed themselves : and because they effaced (ayopayan, viz. the sacrifice) with it, therefore it is called yupa (sacrificial post). Now this was heard by the 7?/shis : 2. ' Verily, by means of the sacrifice the gods gained this conquest. When they had conquered, they said, " How may this (celestial region) be made unattainable by men ?" They then sipped the sap of the sacrifice, as bees would suck out honey ; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post, they con- cealed themselves.' They (the i?/shis) thereupon set about searching for it. 3. They went on praising and toiling ; for by (religious) toil, the gods indeed gained what they wished to gain, and (so did) the ^/shis. Now whether it be that the gods caused it (the sacrifice) to attract (or, peep forth to) them, or whether they took to it of their own accord, they said, ' Come, let us go to the place whence the gods obtained possession of the world of heaven !' They went about saying (to one another), 'What attracts? What at- tracts^?' and came upon the sacrificial cake which had become a tortoise and was creeping about. Then they all thought, ' This surely must be the sacrifice ! ' 4. They said, ' Stand still for the A.cvins ! stand still for Sarasvati ! stand still for Indra!' still it 5, 3, I.
3the sacrificial cake which had become a tortoise and was creeping about. Then they all thought, ' This surely must be the sacrifice ! ' 4. They said, ' Stand still for the A.cvins ! stand still for Sarasvati ! stand still for Indra!' still it 5, 3, I. The legend is intended to supply, by means of a fanciful etymology, a symbolical meaning for the yupa or sacrificial post to which the victim is tied. ^ Kim praro/C'ate = *\vhatthinkest thou?' Sayawa. The primary meaning of pra-ru/?' is 'to shine forth.' Here it has apparently to be taken in the double sense of ' to peep forth, to appear,' and ' to please.' The German ' einleuchten ' (St. Petersburg Dictionary) approaches more nearly to the original. [12] M 1 6 2 5ATapatha-brAhmajva. crept on ; — ' Stand still for Agni !' at this it stopped. Having then enveloped it in fire (Agni), knowing, as they did, that it had stopped for Agni, they offered it up entirely, for it was an oblation to the gods. Then the sacrifice pleased them ^ ; they produced it, they spread it. And this same sacrifice is taught by the former to the later ; the father (teaches it) to his son w^hen he is a student (brahma/C'arin). 5. Now that (cake), which caused the sacrifice to attract (or, appear to) them, first (puras) bestowed (dai") it upon them: hence it is (called) puroda^a, for puro</a>ra, doubtless, is the same as purodai^a^. This same cake on eight potsherds for Agni is in- dispensable on both occasions (at the new and full- moon ceremonies). 6. That (cake for Agni) does not constitute the (special) sacrificial food (havis) either at the full- moon, or at the new-moon, sacrifice ; since the one for Agni and Soma constitutes the havis at the full-moon, and the Sinnayya^ at the new-moon sacrifice. That one (for Agni) constitutes rather the regular (or, corresponding) sacrifice on both occa- sions, and because of its fearino- lest it should become detached from the sacrifice, it is offered up at the beginning of both the full-moon and the new-moon sacrifice : this is the reason why it is offered at this particular time. ^ Or 'appeared to them, shone forth to them,' praro>('ata; see preceding note. ^ In the compound purort'asa or puro^/aj the original dental d has been changed to the lingual d, apparently through the influence of the preceding r. * See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the ne\v-moon offering to Indra-Agni; see I, 8, 3, i seq. I KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 12. 1 63 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.
1(or, in the fore-part of) the (chief) sacri- fice, let him be thus spoken to, ' Thou shalt suffer some disease of the face ! thou shalt become either bHnd or deaf!' for these, in truth, are diseases of the face : and thus it would indeed fare with him. 17. If any one were to imprecate evil on him in the middle of the sacrifice, let him be thus spoken to, 'Thou shalt be without offspring, without cattle! ' for offspring and cattle, indeed, constitute the centre (i.e. the substantial possession of man): and thus it would indeed fare with him. 18. If any one were to imprecate evil on him after the completion of the (chief) sacrifice, let him be thus spoken to, ' Unstable and poor, thou shalt swiftly go to yonder world!' for thus it would indeed fare with him. One should not therefore utter imprecations : for whosoever thus understands this has the advantage. o 19. He who gains by means of the fore-offerings, assuredly, gains the year \ But he alone gains it who knows its doors ; for what were he to do with a house who cannot find his way inside ? Even as those (fore-offerings) are (the doors) of this (sacrifice), so is the spring a door, and so is the winter a door, of that (year). This same year he enters, as the world of heaven ; for, assuredly, the year is all, and the All (universe) is imperishable : his thereby becomes imperishable merit, the imperishable world. The Two Butter-portions (AgyabhAga) to Agni and Soma. 20. Here now some say, ' To what deity belong the butter-portions?' Let him reply, 'To Pra^apati;' ' See I, 5, 3, 3. t60 datapath A-BRAHMAiVA. for, assuredly, Pra^dpati is undefined^ (mysterious); and undefined are the butter-portions, because they have the sacrificer for their deity ; for the sacrificer is Praj'apati at his own sacrifice, since it is by his order that the priests spread and produce it. 21. Having basted the havis with butter and made two cuttings from it, he pours some of the butter thereon : thus the oblation is offered combined with butter, and thereby indeed it is offered combined with the sacrificer; and for one who knows this, — whether he has a sacrifice performed for him while he is far away, or while he is near, — the sacrifice is performed in the same way as it would be per- formed if he were near ; and he w^ho knows this, even though he do much evil, is not shut out from the sacrifice. Second BRAHMA^■A. I. Verily, by means of the sacrifice the gods made that conquest (of the world of heaven).
2the same way as it would be per- formed if he were near ; and he w^ho knows this, even though he do much evil, is not shut out from the sacrifice. Second BRAHMA^■A. I. Verily, by means of the sacrifice the gods made that conquest (of the world of heaven). When they had conquered, they said, ' How may this (celestial region) be made unattainable by men ?' They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post^ they ^ Because he (? as lord of creatures) represents all the deities, and one cannot say ' he is such or such a one,' Sayawa. Cf. also 1,1, I, 12. ^ Yfipena yopayitva, literally 'having made it level by means of the yfipa/=yupenaX'/^/mdya, 'having covered it over with the yd pa,' Sayawa (cf. also on Rig-veda I, 104, 4). For other ver- sions of the same myth, cf. Ait. Br. II, i ['they debarred them (ay op ay an, viz. the men and 7?/shis from the sacrificial know- ledge) by means of the yftpa,' Haug]; Taitt. S. VI, 3, 4, 7 ; I KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 4. 161 concealed themselves : and because they effaced (ayopayan, viz. the sacrifice) with it, therefore it is called yupa (sacrificial post). Now this was heard by the 7?/shis : 2. ' Verily, by means of the sacrifice the gods gained this conquest. When they had conquered, they said, " How may this (celestial region) be made unattainable by men ?" They then sipped the sap of the sacrifice, as bees would suck out honey ; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post, they con- cealed themselves.' They (the i?/shis) thereupon set about searching for it. 3. They went on praising and toiling ; for by (religious) toil, the gods indeed gained what they wished to gain, and (so did) the ^/shis. Now whether it be that the gods caused it (the sacrifice) to attract (or, peep forth to) them, or whether they took to it of their own accord, they said, ' Come, let us go to the place whence the gods obtained possession of the world of heaven !' They went about saying (to one another), 'What attracts? What at- tracts^?' and came upon the sacrificial cake which had become a tortoise and was creeping about. Then they all thought, ' This surely must be the sacrifice ! ' 4. They said, ' Stand still for the A.cvins ! stand still for Sarasvati ! stand still for Indra!' still it 5, 3, I.
3the sacrificial cake which had become a tortoise and was creeping about. Then they all thought, ' This surely must be the sacrifice ! ' 4. They said, ' Stand still for the A.cvins ! stand still for Sarasvati ! stand still for Indra!' still it 5, 3, I. The legend is intended to supply, by means of a fanciful etymology, a symbolical meaning for the yupa or sacrificial post to which the victim is tied. ^ Kim praro/C'ate = *\vhatthinkest thou?' Sayawa. The primary meaning of pra-ru/?' is 'to shine forth.' Here it has apparently to be taken in the double sense of ' to peep forth, to appear,' and ' to please.' The German ' einleuchten ' (St. Petersburg Dictionary) approaches more nearly to the original. [12] M 1 6 2 5ATapatha-brAhmajva. crept on ; — ' Stand still for Agni !' at this it stopped. Having then enveloped it in fire (Agni), knowing, as they did, that it had stopped for Agni, they offered it up entirely, for it was an oblation to the gods. Then the sacrifice pleased them ^ ; they produced it, they spread it. And this same sacrifice is taught by the former to the later ; the father (teaches it) to his son w^hen he is a student (brahma/C'arin). 5. Now that (cake), which caused the sacrifice to attract (or, appear to) them, first (puras) bestowed (dai") it upon them: hence it is (called) puroda^a, for puro</a>ra, doubtless, is the same as purodai^a^. This same cake on eight potsherds for Agni is in- dispensable on both occasions (at the new and full- moon ceremonies). 6. That (cake for Agni) does not constitute the (special) sacrificial food (havis) either at the full- moon, or at the new-moon, sacrifice ; since the one for Agni and Soma constitutes the havis at the full-moon, and the Sinnayya^ at the new-moon sacrifice. That one (for Agni) constitutes rather the regular (or, corresponding) sacrifice on both occa- sions, and because of its fearino- lest it should become detached from the sacrifice, it is offered up at the beginning of both the full-moon and the new-moon sacrifice : this is the reason why it is offered at this particular time. ^ Or 'appeared to them, shone forth to them,' praro>('ata; see preceding note. ^ In the compound purort'asa or puro^/aj the original dental d has been changed to the lingual d, apparently through the influence of the preceding r. * See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the ne\v-moon offering to Indra-Agni; see I, 8, 3, i seq. I KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 12. 1 63 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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