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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1hat is the manner of Pra^apati : hence he recites for that (low- ^ See p. 80, note 2. The objection here raised is, that the low- voiced offering, which is intermediate between the two above-men- tioned oblations to Agni-Soma, is made to the same two deities. '^ When the two butter-portions to Agni and Soma are offered the Hotn recites the verses Rig-veda VI, 16, 34 (Va^. S. 33, 9), and Rig-veda I, 95, 5 (Va^. S. 19, 42) respectively, as anuvakyas, or invitatory prayers, each of which is followed by the ya^}'^ (offer- ing-formula) : ' We who pronounce the offering-prayer to Agni (or Soma respectively), — may Agni (Soma) pleased (^usha«a//) accept of the butter-oblation! Vausha/1' At the low-voiced offer- ing (upaw/j-uya^a) to Agni-Soma, on the other hand, he first utters (in a low voice) as anuvakya the verse Rig-veda I, 93, 2, and thereupon as ya^'-ya Rig-veda I, 93, 6. I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 30. I7I voiced offering) an anush/ubh-verse as the invita- tory formula (anuvakya), for the anush/ubh repre- sents speech, and Pra^apati also is speech. 28. By means of that low- voiced offering the o^ods stealing near slew, with that thunderbolt, the vasha/-call, whichever they wished of the Asuras ; and so does this one, after stealing near by means of that low-voiced offering, slay with that thunder- bolt, the vasha^call, the wicked, spiteful enemy^ This is why he performs the low-voiced offering. 29. Having recited (at the butter-portions) a J^ik- verse as the anuvakya, he recites the ya^ya with the word ' pleased :' in consequence of this, creatures are brought forth here with teeth on one side (in one jaw) ; for the J^ik means bone and the tooth also is bone, so that he thereby produces bone on one side. 30. Having recited (at the low- voiced offering) a 7?/k-verse as the anuvakya, he recites as the ya^ya a (second) Rik-verse : in consequence of this, creatures with teeth on both sides are brought forth here ; for the Rik means bone and the tooth also is bone, so that he thereby produces bone on both sides. These creatures, indeed, are of two kinds, viz. such as have teeth on one side only, and such as have teeth on both sides - ; and verily he who sacrifices, knowing ^ The two prayers of the low-voiced offering are muttered in a low voice ; but the ' Vausha/ ! ' at the end of the offering-prayer (as the 'Om!' at the end of the invitatory prayer) is uttered aloud. Hence the above symbolical explanation.
2sacrifices, knowing ^ The two prayers of the low-voiced offering are muttered in a low voice ; but the ' Vausha/ ! ' at the end of the offering-prayer (as the 'Om!' at the end of the invitatory prayer) is uttered aloud. Hence the above symbolical explanation. ^ The same distinction is made in Rig-veda X, 90, lo, where it is stated that from the Purusha sprang the horse and what other animals with two rows of teeth (viz. the ass and mule, according to Saya«a) on the one hand, and cows, goats, and sheep on the other. In Taitt. II, 2, 6, 3, also the horse is mentioned along with man as belonging to the former class of living beings. Cf. also Taitt. V, I, 2, 6; Ath.-vedaV, 19, 2; 31, 3; Weber, Ind. Stud. X, 58. 1 72 ^ATAPATHA-BRAHMAJVA. thus the generative power of Agni and Soma, becomes rich in offspring and cattle. 31. When he (the sacrificer) is about to enter upon the fast of the full-moon ceremony, he may not be entirely sated. He therefore now compresses (that part of) his belly which relates to the Asuras ; and next morning, by means of the oblations, that which relates to the gods. Now the practice regarding the full-moon ceremony is as follows : 32. One may (enter on the) fast at the very time (of full moon), thinking, ' Now I will slay Vmra, now I will slay the spiteful enemy ! ' 33. One may also fast only on the following day. Now he who (enters on the) fast at the very time (of full moon), gets, as it were, into collision ^ (with some one); and when two come into collision with one another, it is indeed doubtful which of the two will get the better of the other. He, on the other hand, who prefers to fast on the second day (only), is as one who crushes from behind a retreating (enemy) before he is able to resist the attack : strikino; in one direc- tion^, in fact, is he who thus keeps the fast on the second day only. 34. Let him therefore enter on the fast at the very time (of full moon). He who keeps the fast on the following day only is as one who finally crushes one struck down by some one else ; he only does what has been done before by some one else, he only ^ Sam-kramate, literally 'comes together with, meets (some- body).' This symbolical explanation was probably suggested by the circumstance that the full moon marks the junction (sandhi) of the two pakshas or half months; whereas the new moon (ama- vasy a, ' dwelling together') marks the point of least distance between sun and moon. ^ Anyatoghatin, ?thus St. Petersburg Dictionary. I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 38.
3s the junction (sandhi) of the two pakshas or half months; whereas the new moon (ama- vasy a, ' dwelling together') marks the point of least distance between sun and moon. ^ Anyatoghatin, ?thus St. Petersburg Dictionary. I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 38. 1 73 follows another's lead; let him therefore enter on the fast at the very time (of full moon). 35. After Pra^apati had created the living beings, his joints (par van) were relaxed. Now Pra^apati, doubtless, is the year, and his joints are the two junctions of day and night (i. e. the twilights), the full moon and new moon, and the beginnino-s of the seasons. 36. He was unable to rise with his relaxed joints; and the gods healed him by means of these havis- offerings: by means of the Agnihotra they healed that joint (which consists of) the two junctions of day and night, joined that together; by means of the full-moon and the new-moon sacrifice they healed that joint (which consists of) the full and new moon, joined that together ; and by means of the (three) A'aturmasyas (seasonal offerings) they healed that joint (which consists of) the beginnings of the seasons, joined that together. 3,7. With his joints thus repaired he betook him- self to this food, — to the food which is here (offered) to Pra^apati ; and he who, knowing this, enters upon the fast at the very time (of full moon), heals Pra- ^apati's joint at the proper time, and Pra^apati favours him. Thus he who, knowing this, enters upon the fast at the very time (of full moon) be- comes a consumer of food : let him therefore enter on the fast at the very time (of full moon). T,S. These two butter-portions (to Agni and Soma), truly, are the eyes of the sacrifice ; he, therefore, offers them in front (of, or before, the havis), for these eyes are in the front (of the head). Hence he thereby places the eyes in the front ; and for this reason these eyes are in the front (of the head). 174 ^ATAPATHA-BRAHMAiVA. 39. Some people offer Agni's butter-portion in the north-eastern part (of the fire), and Soma's butter-portion in the south-eastern part, thinking, * Thereby we place the eyes in the front (of the head).' This, however, is rather unintelligible ; for the several dishes of sacrificial food (ha vis) repre- sent the body of the sacrifice ; when therefore he offers in front of (or before) the havis, he thereby places the eyes in the front. Let him rather make the offerings (in that part of the fire) where he thinks the fiercest blaze is ; for only by being offered in blazing (fire) are oblations successful^ 40.
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.
1hat is the manner of Pra^apati : hence he recites for that (low- ^ See p. 80, note 2. The objection here raised is, that the low- voiced offering, which is intermediate between the two above-men- tioned oblations to Agni-Soma, is made to the same two deities. '^ When the two butter-portions to Agni and Soma are offered the Hotn recites the verses Rig-veda VI, 16, 34 (Va^. S. 33, 9), and Rig-veda I, 95, 5 (Va^. S. 19, 42) respectively, as anuvakyas, or invitatory prayers, each of which is followed by the ya^}'^ (offer- ing-formula) : ' We who pronounce the offering-prayer to Agni (or Soma respectively), — may Agni (Soma) pleased (^usha«a//) accept of the butter-oblation! Vausha/1' At the low-voiced offer- ing (upaw/j-uya^a) to Agni-Soma, on the other hand, he first utters (in a low voice) as anuvakya the verse Rig-veda I, 93, 2, and thereupon as ya^'-ya Rig-veda I, 93, 6. I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 30. I7I voiced offering) an anush/ubh-verse as the invita- tory formula (anuvakya), for the anush/ubh repre- sents speech, and Pra^apati also is speech. 28. By means of that low- voiced offering the o^ods stealing near slew, with that thunderbolt, the vasha/-call, whichever they wished of the Asuras ; and so does this one, after stealing near by means of that low-voiced offering, slay with that thunder- bolt, the vasha^call, the wicked, spiteful enemy^ This is why he performs the low-voiced offering. 29. Having recited (at the butter-portions) a J^ik- verse as the anuvakya, he recites the ya^ya with the word ' pleased :' in consequence of this, creatures are brought forth here with teeth on one side (in one jaw) ; for the J^ik means bone and the tooth also is bone, so that he thereby produces bone on one side. 30. Having recited (at the low- voiced offering) a 7?/k-verse as the anuvakya, he recites as the ya^ya a (second) Rik-verse : in consequence of this, creatures with teeth on both sides are brought forth here ; for the Rik means bone and the tooth also is bone, so that he thereby produces bone on both sides. These creatures, indeed, are of two kinds, viz. such as have teeth on one side only, and such as have teeth on both sides - ; and verily he who sacrifices, knowing ^ The two prayers of the low-voiced offering are muttered in a low voice ; but the ' Vausha/ ! ' at the end of the offering-prayer (as the 'Om!' at the end of the invitatory prayer) is uttered aloud. Hence the above symbolical explanation.
2sacrifices, knowing ^ The two prayers of the low-voiced offering are muttered in a low voice ; but the ' Vausha/ ! ' at the end of the offering-prayer (as the 'Om!' at the end of the invitatory prayer) is uttered aloud. Hence the above symbolical explanation. ^ The same distinction is made in Rig-veda X, 90, lo, where it is stated that from the Purusha sprang the horse and what other animals with two rows of teeth (viz. the ass and mule, according to Saya«a) on the one hand, and cows, goats, and sheep on the other. In Taitt. II, 2, 6, 3, also the horse is mentioned along with man as belonging to the former class of living beings. Cf. also Taitt. V, I, 2, 6; Ath.-vedaV, 19, 2; 31, 3; Weber, Ind. Stud. X, 58. 1 72 ^ATAPATHA-BRAHMAJVA. thus the generative power of Agni and Soma, becomes rich in offspring and cattle. 31. When he (the sacrificer) is about to enter upon the fast of the full-moon ceremony, he may not be entirely sated. He therefore now compresses (that part of) his belly which relates to the Asuras ; and next morning, by means of the oblations, that which relates to the gods. Now the practice regarding the full-moon ceremony is as follows : 32. One may (enter on the) fast at the very time (of full moon), thinking, ' Now I will slay Vmra, now I will slay the spiteful enemy ! ' 33. One may also fast only on the following day. Now he who (enters on the) fast at the very time (of full moon), gets, as it were, into collision ^ (with some one); and when two come into collision with one another, it is indeed doubtful which of the two will get the better of the other. He, on the other hand, who prefers to fast on the second day (only), is as one who crushes from behind a retreating (enemy) before he is able to resist the attack : strikino; in one direc- tion^, in fact, is he who thus keeps the fast on the second day only. 34. Let him therefore enter on the fast at the very time (of full moon). He who keeps the fast on the following day only is as one who finally crushes one struck down by some one else ; he only does what has been done before by some one else, he only ^ Sam-kramate, literally 'comes together with, meets (some- body).' This symbolical explanation was probably suggested by the circumstance that the full moon marks the junction (sandhi) of the two pakshas or half months; whereas the new moon (ama- vasy a, ' dwelling together') marks the point of least distance between sun and moon. ^ Anyatoghatin, ?thus St. Petersburg Dictionary. I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 38.
3s the junction (sandhi) of the two pakshas or half months; whereas the new moon (ama- vasy a, ' dwelling together') marks the point of least distance between sun and moon. ^ Anyatoghatin, ?thus St. Petersburg Dictionary. I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 38. 1 73 follows another's lead; let him therefore enter on the fast at the very time (of full moon). 35. After Pra^apati had created the living beings, his joints (par van) were relaxed. Now Pra^apati, doubtless, is the year, and his joints are the two junctions of day and night (i. e. the twilights), the full moon and new moon, and the beginnino-s of the seasons. 36. He was unable to rise with his relaxed joints; and the gods healed him by means of these havis- offerings: by means of the Agnihotra they healed that joint (which consists of) the two junctions of day and night, joined that together; by means of the full-moon and the new-moon sacrifice they healed that joint (which consists of) the full and new moon, joined that together ; and by means of the (three) A'aturmasyas (seasonal offerings) they healed that joint (which consists of) the beginnings of the seasons, joined that together. 3,7. With his joints thus repaired he betook him- self to this food, — to the food which is here (offered) to Pra^apati ; and he who, knowing this, enters upon the fast at the very time (of full moon), heals Pra- ^apati's joint at the proper time, and Pra^apati favours him. Thus he who, knowing this, enters upon the fast at the very time (of full moon) be- comes a consumer of food : let him therefore enter on the fast at the very time (of full moon). T,S. These two butter-portions (to Agni and Soma), truly, are the eyes of the sacrifice ; he, therefore, offers them in front (of, or before, the havis), for these eyes are in the front (of the head). Hence he thereby places the eyes in the front ; and for this reason these eyes are in the front (of the head). 174 ^ATAPATHA-BRAHMAiVA. 39. Some people offer Agni's butter-portion in the north-eastern part (of the fire), and Soma's butter-portion in the south-eastern part, thinking, * Thereby we place the eyes in the front (of the head).' This, however, is rather unintelligible ; for the several dishes of sacrificial food (ha vis) repre- sent the body of the sacrifice ; when therefore he offers in front of (or before) the havis, he thereby places the eyes in the front. Let him rather make the offerings (in that part of the fire) where he thinks the fiercest blaze is ; for only by being offered in blazing (fire) are oblations successful^ 40.
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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