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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ing- prayer (ya^ya), then the vasha/-call, and as the fourth, the deity for which the sacrificial food is ^ The word is reall}- derived from ava-da (do), 'to cut oflf.' The Taitt. Br. gives the same fanciful etymological explanation of the term as here. 192 ^ATAPATHA-BRAHMAiVA. (destined) : for in this way the deities are dependent on the sacrificial portions, or the portions are de- pendent on the deities : hence what fifth cutting there is (made by some), that is redundant, for — for whom is he to cut it ? For this reason it consists of four cuttings. 8. But a fivefold cutting also takes place (with some people) : fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year, — such is the perfection of the fivefold cutting; and he, assuredly, will have abundant offspring and cattle for whom, knowing this, the fivefold cutting is made. The fourfold cutting, however, is the approved (practice) among the Kuru-Pa7^/^alas, and for this reason a fourfold cutting takes place (with us^). ^ The four ' cuttings ' of which each oblation of rice-cake consists are made in the following way : first, some clarified butter, ' cut out' or drawn from the butter in the dhruva-spoon by means of the sruva (dipping-spoon) and poured into the ^uhu (this is called the upastarawa or under-layer of butter); second and third, two pieces of the size of a thumb's joint, cut out from the centre and the fore-part of the rice-cake and laid on that butter ; and fourth, some clarified butter poured on these pieces of cake (the technical name of this basting of butter being abhigharawa). The family of the Gamadagnis, which is mentioned as always making five cuttings (Katy. I, 9, 3-4), take three pieces of cake instead of two, viz. an additional one from the back (or west) part of the cake. Ya^Tiika Deva on Katy. quotes a couplet from some Smrai, in which the Vatsas, the Vidas, and the Arsh/ishe;/as are men- tioned beside the G^amadagnis, as pa«-^avattina// or making five cuttings. At the Upawjuya^^a (low-voiced offering),— which is performed between the cake-oblation to Agni and that to Agni- Soma at the full moon, and between the cake-oblation to Agni and that to Indra-Agni (or the sannayya, or oblation of sweet and sour milk, to Indra) at the new moon, and which consists entirely of butter, — the four cuttings are effected in the same way as described I KANDA, 7 ADHYAYA, 2 BRAHMAiVA, II. 1 93 9.
2gni and that to Indra-Agni (or the sannayya, or oblation of sweet and sour milk, to Indra) at the new moon, and which consists entirely of butter, — the four cuttings are effected in the same way as described I KANDA, 7 ADHYAYA, 2 BRAHMAiVA, II. 1 93 9. Let him cut off only a moderate quantity ; for were he to cut off a large quantity, he would make it human ; and what is human is inauspicious at the sacrifice. Let him therefore cut off only a moderate quantity, lest he should do what is inauspicious at the sacrifice. 10. Having made an under-layer of butter (in the ^uhtl-spoon) and cut off twice from the havis, he then pours over it some butter. There are, indeed, two (kinds of) oblations ; the oblation of Soma being one, and the oblation of (or rather, with) butter being the other. Now the one, viz. the Soma- oblation, is (an oblation) by itself; and the other, viz. the butter-oblation, is the same as the offering of havis (rice, milk, &c.) and the animal offering^ hence he thereby makes it (the cake) butter, and therefore butter is on both sides of it. Butter, doubtless, is palatable to the gods ; hence he thereby renders it palatable to the gods : for this reason butter is on both sides of it. 11. The invitatory prayer (anuvakya, f.), doubt- less, is yonder (sky), and the offering-prayer (ya^^ya, f.) is this (earth) — these two are females. With each of these two the vasha/-call (vasha/kara, m.) makes up a pair-. Now the vasha/, indeed, page 174 note. At the sannayya, two (or three) sruva-fuls of both the sweet and the sour milk take the place of the two (or three) pieces of cake. ^ See page 26, note i. The parts of the cakes or the sannayya, from which cuttings have been made, he bastes, each once, with butter taken with the sruva from the butter-pot ; and whenever butter is ladled with the sruva from the dhiuva into the guhii, the former is replenished from the butter-pot. ^ Tayor mithunam asti vasha/kara eva, * to these two the vasha/- call is the complement in forming a pair.' On the vasha/ (vausha/) and the other two formulas, see note on I, 5, 2, 16. [12] O 194 ^ATAPATHA-BRAHMAiV^A. is no Other than that scorching one (the sun). When he rises he approaches yonder (sky); and when he sets he approaches this (earth): hence whatever is brought forth here by these two, that they bring forth through that male. 12.
3] O 194 ^ATAPATHA-BRAHMAiV^A. is no Other than that scorching one (the sun). When he rises he approaches yonder (sky); and when he sets he approaches this (earth): hence whatever is brought forth here by these two, that they bring forth through that male. 12. Having recited the invitatory prayer and pro- nounced the offering-prayer \ he afterwards (pa^- /C'at) utters the vasha/ formula; for from behind (pai'/'at) the male approaches the female : hence, after placing those two in front, he causes them to be approached by that male, the vasha/. For the same reason let him make the offering either simul- taneously with the vasha/ or (immediately) after the vasha/ has been pronounced. 1 3. A vessel of the gods, doubtless, is that vasha/. Even as, after ladling, one would mete out (food) into a vessel, so here. If, on the other hand, he w'ere to make the offering before the vasha/, it w^ould be lost, as would be that (food) falling to the ground : for this reason also let him make the offering either simultaneously with the vasha/ or after it has been pronounced. 14. As seed is poured into the womb, so here. If, on the other hand, he were to make the offering before the vasha/, it would be lost, as would be the seed poured not into the womb : for this reason also let him make the offering either simultaneously with the vasha/ or after it has been pronounced. 15. The invitatory formula, doubtless, is yonder (sky), and the offering-formula is this (earth). The gayatri metre also is this (earth), and the trish/ubh ' The usual formalities, which have been detailed before (see page 174 note), have, of course, to be gone through at each oblation. I KAiVDA, 7 ADHYAYA, 2 BRAHMAiVA, l6. 1 95 is yonder (sky)\ He recites the gayatri verse, thereby reciting yonder (sky), for the invitatory formula (anuvakya) is yonder (sky). He recites this (earth), for the gayatri verse (viz. the offering- formula) is this (earth). 16. He then presents the offering with a trish- /ubh verse^, thereby presenting it by means of this ^ In this passage the invitatory formula (anuvakya or puro- 'nuvakya), which is in the gayatri metre, is identified with the sky, and the offering-formula (ya^ya), which is in the trish/ubh metre, with the earth. On the other hand, the gayatri also is the earth (cf. I, 4, i, 34), and the trish/ubh the sky; so that, accord- ing to this mode of reasoning, there is not only an intimate con- nexion between the two metres, but actual identity. The gayatri verse, used as invitatory.
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.
1ing- prayer (ya^ya), then the vasha/-call, and as the fourth, the deity for which the sacrificial food is ^ The word is reall}- derived from ava-da (do), 'to cut oflf.' The Taitt. Br. gives the same fanciful etymological explanation of the term as here. 192 ^ATAPATHA-BRAHMAiVA. (destined) : for in this way the deities are dependent on the sacrificial portions, or the portions are de- pendent on the deities : hence what fifth cutting there is (made by some), that is redundant, for — for whom is he to cut it ? For this reason it consists of four cuttings. 8. But a fivefold cutting also takes place (with some people) : fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year, — such is the perfection of the fivefold cutting; and he, assuredly, will have abundant offspring and cattle for whom, knowing this, the fivefold cutting is made. The fourfold cutting, however, is the approved (practice) among the Kuru-Pa7^/^alas, and for this reason a fourfold cutting takes place (with us^). ^ The four ' cuttings ' of which each oblation of rice-cake consists are made in the following way : first, some clarified butter, ' cut out' or drawn from the butter in the dhruva-spoon by means of the sruva (dipping-spoon) and poured into the ^uhu (this is called the upastarawa or under-layer of butter); second and third, two pieces of the size of a thumb's joint, cut out from the centre and the fore-part of the rice-cake and laid on that butter ; and fourth, some clarified butter poured on these pieces of cake (the technical name of this basting of butter being abhigharawa). The family of the Gamadagnis, which is mentioned as always making five cuttings (Katy. I, 9, 3-4), take three pieces of cake instead of two, viz. an additional one from the back (or west) part of the cake. Ya^Tiika Deva on Katy. quotes a couplet from some Smrai, in which the Vatsas, the Vidas, and the Arsh/ishe;/as are men- tioned beside the G^amadagnis, as pa«-^avattina// or making five cuttings. At the Upawjuya^^a (low-voiced offering),— which is performed between the cake-oblation to Agni and that to Agni- Soma at the full moon, and between the cake-oblation to Agni and that to Indra-Agni (or the sannayya, or oblation of sweet and sour milk, to Indra) at the new moon, and which consists entirely of butter, — the four cuttings are effected in the same way as described I KANDA, 7 ADHYAYA, 2 BRAHMAiVA, II. 1 93 9.
2gni and that to Indra-Agni (or the sannayya, or oblation of sweet and sour milk, to Indra) at the new moon, and which consists entirely of butter, — the four cuttings are effected in the same way as described I KANDA, 7 ADHYAYA, 2 BRAHMAiVA, II. 1 93 9. Let him cut off only a moderate quantity ; for were he to cut off a large quantity, he would make it human ; and what is human is inauspicious at the sacrifice. Let him therefore cut off only a moderate quantity, lest he should do what is inauspicious at the sacrifice. 10. Having made an under-layer of butter (in the ^uhtl-spoon) and cut off twice from the havis, he then pours over it some butter. There are, indeed, two (kinds of) oblations ; the oblation of Soma being one, and the oblation of (or rather, with) butter being the other. Now the one, viz. the Soma- oblation, is (an oblation) by itself; and the other, viz. the butter-oblation, is the same as the offering of havis (rice, milk, &c.) and the animal offering^ hence he thereby makes it (the cake) butter, and therefore butter is on both sides of it. Butter, doubtless, is palatable to the gods ; hence he thereby renders it palatable to the gods : for this reason butter is on both sides of it. 11. The invitatory prayer (anuvakya, f.), doubt- less, is yonder (sky), and the offering-prayer (ya^^ya, f.) is this (earth) — these two are females. With each of these two the vasha/-call (vasha/kara, m.) makes up a pair-. Now the vasha/, indeed, page 174 note. At the sannayya, two (or three) sruva-fuls of both the sweet and the sour milk take the place of the two (or three) pieces of cake. ^ See page 26, note i. The parts of the cakes or the sannayya, from which cuttings have been made, he bastes, each once, with butter taken with the sruva from the butter-pot ; and whenever butter is ladled with the sruva from the dhiuva into the guhii, the former is replenished from the butter-pot. ^ Tayor mithunam asti vasha/kara eva, * to these two the vasha/- call is the complement in forming a pair.' On the vasha/ (vausha/) and the other two formulas, see note on I, 5, 2, 16. [12] O 194 ^ATAPATHA-BRAHMAiV^A. is no Other than that scorching one (the sun). When he rises he approaches yonder (sky); and when he sets he approaches this (earth): hence whatever is brought forth here by these two, that they bring forth through that male. 12.
3] O 194 ^ATAPATHA-BRAHMAiV^A. is no Other than that scorching one (the sun). When he rises he approaches yonder (sky); and when he sets he approaches this (earth): hence whatever is brought forth here by these two, that they bring forth through that male. 12. Having recited the invitatory prayer and pro- nounced the offering-prayer \ he afterwards (pa^- /C'at) utters the vasha/ formula; for from behind (pai'/'at) the male approaches the female : hence, after placing those two in front, he causes them to be approached by that male, the vasha/. For the same reason let him make the offering either simul- taneously with the vasha/ or (immediately) after the vasha/ has been pronounced. 1 3. A vessel of the gods, doubtless, is that vasha/. Even as, after ladling, one would mete out (food) into a vessel, so here. If, on the other hand, he w'ere to make the offering before the vasha/, it w^ould be lost, as would be that (food) falling to the ground : for this reason also let him make the offering either simultaneously with the vasha/ or after it has been pronounced. 14. As seed is poured into the womb, so here. If, on the other hand, he were to make the offering before the vasha/, it would be lost, as would be the seed poured not into the womb : for this reason also let him make the offering either simultaneously with the vasha/ or after it has been pronounced. 15. The invitatory formula, doubtless, is yonder (sky), and the offering-formula is this (earth). The gayatri metre also is this (earth), and the trish/ubh ' The usual formalities, which have been detailed before (see page 174 note), have, of course, to be gone through at each oblation. I KAiVDA, 7 ADHYAYA, 2 BRAHMAiVA, l6. 1 95 is yonder (sky)\ He recites the gayatri verse, thereby reciting yonder (sky), for the invitatory formula (anuvakya) is yonder (sky). He recites this (earth), for the gayatri verse (viz. the offering- formula) is this (earth). 16. He then presents the offering with a trish- /ubh verse^, thereby presenting it by means of this ^ In this passage the invitatory formula (anuvakya or puro- 'nuvakya), which is in the gayatri metre, is identified with the sky, and the offering-formula (ya^ya), which is in the trish/ubh metre, with the earth. On the other hand, the gayatri also is the earth (cf. I, 4, i, 34), and the trish/ubh the sky; so that, accord- ing to this mode of reasoning, there is not only an intimate con- nexion between the two metres, but actual identity. The gayatri verse, used as invitatory.
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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