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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1her 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. formula, on the occasion of the rice- cake offering to Agni, is Rig-veda VIII, 44, 16 [agnir murdha diva/i kakut, 'Agni, the head and summit of the sky,' &c.]; with that to Agni and Soma, at the full-moon sacrifice, Rig-veda I, 93, 3 [agnishomau savedasau, sahiati vanatam gira^^, ' O Agni and Soma, of self-same wealth and invocation, accept this song ! ' &c.] ; and to Indra and Agni, at the new-moon, Rig-veda VII, 94, 7 [indragni avasa gatam, 'O Indra and Agni, come to us with favour!' &c.]; or with the (optional) milk-offering (sannayyam), at the new moon, Rig-veda I, 8, i [endra sanasi»i rayim, ' hither, O Indra, bring abundant treasure !'&c.], if to Indra; or Rig-veda VIII, 6, i [mahah indro ya o^asa par^anyo vnsh/iman iva, ' the Great Indra, who in might is equal to the rainy thunder-cloud,' &c.], if to Mahendra, ^ The trish/ubh verse, used as offering-formula with the oblation of cake to Agni, both at the new and full moon, is Rig-veda X, 8, 6 [bhuvo ya^jlasya ra^asaj ka. neta . . . ague . . . , 'be thou the leader of the sacrifice and welkin, . . . O Agni !' &c.] ; with that to Agni and Soma, at the full moon, Rig-veda I, 93, 5 [yuvam etani divi ro/^anani . . . agnishomau . . . , 'you, O Agni and Soma, (fixed) those lights in the heaven,' &c.] ; with that to Indra and Agni, at the new moon, Rig-veda VII, 93, 4 [girbhir viprah pramatim iH-Z/a- mSna . . . indragni . . . , ' the bard, seeking your grace by songs . . . , O Indra and Agni,' &c.]; and with the milk-offering, at the same sacri- fice, if to Indra, Rig-veda X, 180, i [pra sasahishe puruhuta i'atrun . . . indra . . . , ' thou, O Indra, the much-invoked, hast vanquished the enemies!' &c.]; or, if to IMahendra, Rig-veda X, 50, 4 [bhuvas O 2 196 5ATAPATHA-BRAHMAJVA. (earth), for the offering-formula (ya^ya) is this (earth). Over yonder (sky) he places the vasha/, for yonder (sky) also is the trish/ubh. Thereby he makes those two (sky and earth) yoke-fellows ; and as such they feed together; and after their common meal all these creatures get food^ 1 7. Let him pronounce the invitatory formula lin- gering, as it were : the invitatory formula, namely, is yonder (sky), and the br2'hat(-saman) also is yonder (sky), since its form is that of the brzhat.
2and after their common meal all these creatures get food^ 1 7. Let him pronounce the invitatory formula lin- gering, as it were : the invitatory formula, namely, is yonder (sky), and the br2'hat(-saman) also is yonder (sky), since its form is that of the brzhat. With the offering-formula let him, as it were, hurry on fast : the offering-formula, doubtless, is this (earth), and the rathantara(-saman) also is this (earth), since its form is that of the rathantara^ With the invitatory formula he calls (the gods), and with the tvam indra brahmawa mahan, 'mighty, O Indra, mayest thou be through (our) prayer!' &c.]. ^ For the notion that there is rain (and consequently food) when heaven and earth are on friendly terms with each other, see 1,8,3, 12. The rain is the food of the earth ; and the food, produced thereby, in its turn furnishes food for the sky (or the gods) in the form of oblations. ^ The brz'hat-saman (tvam id dhi havamahe, ' on thee, indeed, we call,' &c., Sama-veda II, i59-i6o = Rig-veda VI, 46, 1-2) and the rathantara-saman (abhi tva sura, nonuma//, 'to thee, O Hero, we call,' &c., Sama-veda II, 30-3 i = Rig-veda VII, 32, 22-23) ^^e two of the most highly prized Sam a -hymns, which are especially used in forming the so-called pr/sh///as, or combinations of two hymns in such a way that one of them (being a mystic representation of the embryo) is enclosed in the other, which is supposed to repre- sent the womb. In these symbolical combinations the br/hat and rath an tar a, which must never be used together, are often employed as the enclosing chants, representative of the womb. They are already mentioned in Rig-veda X, 181. See also ^at. Br. IX, i, 2, 36-37. Taitt. S. VII, I, I, 4, Praj:^apati is said to have first created from his mouth Agni together with the Gayatri, the Rathantara- saman, the Brahmawa, and the goat; and then from his chest and arms Indra, the Trish/ubh, the B/v'hat-saman, the Ra^anya, and the ram. I KANDA, 7 ADHYAYA, 2 BRAHMAA^A, 20. I97 offering-formula he presents (food to them) : hence the invitatory formula (anuvakya) has some such form as 'I call,' ' We call,' 'Come hither!' 'Sit on the barhis !' for with it he calls. With the offering- formula (ya^yd) he offers : hence the offering- formula has some such form as, ' Accept the sacrificial food!' ' Relish the sacrificial food!' 'Ac- cept the potation (av7^2shayasva) !' 'Eat! Drink! There M' for by it he offers that which (is indicated by) ' there ! ' 18.
3(ya^yd) he offers : hence the offering- formula has some such form as, ' Accept the sacrificial food!' ' Relish the sacrificial food!' 'Ac- cept the potation (av7^2shayasva) !' 'Eat! Drink! There M' for by it he offers that which (is indicated by) ' there ! ' 18. Let the invitatory formula be one that has its distinctive indication (in the form of the name of the respective deity) at the beginning (in front) : for the invitatory formula is yonder (sky); and that (sky) yonder has the moon, the stars, and the sun for its mark below ^. 19. The offering-formula then should be one that has its characteristic indication (further) back^; for the offering-formula is this (earth), and this same (earth) has plants, trees, waters, fire, and these crea- tures for its mark above, 20. Verily, that invitatory formula alone is auspicious, in the first word of which he utters the (name of the) deity ; and that offering-formula alone is auspicious in the last word of which he pro- nounces the vasha/ upon the deity ^ ; for the (name ^ Literally, 'forwards, thither (pra).' ^ Avastallakshma, 'the sign below or on this (the, to us, nearest or front) side.' See the formulas above, p. 195, note i. ^ Or upwards, on the upper side, uparish/allakshawam. See the offering-formulas above, p. 195, note 2. * Vasha/, or rather vausha/ ['may he (Agni) carry it (to the gods)!'], is pronounced after each ya^ya or offering-formula, which contains the name of the deity towards the end, or at least not at the very beginning. 198 ^ATAPATHA-BRAHMAiVA. of the) deity constitutes the vigour of the Rik (verse) : hence after thus enclosing it^ on both sides with vieour, he offers the sacrificial food to that deity for which it is intended. 21. He pronounces (the syllable) vauk- ; for, assuredly, the vasha/-call is speech ; and speech means seed : hence he thereby casts seed. 'Sha/* (he pronounces), because there are six seasons : he thereby casts that seed into the seasons, and the sea- sons cause that seed so cast to spring up here as creatures. This is the reason why he pronounces the vasha/. 22. Now the gods and the Asuras, both of them sprung from Pra^apati, entered upon their father Praj^apati's inheritance ^ to wit, these two half- moons. The gods entered upon the one which waxes, and the Asuras on the one which wanes. 23. The gods were desirous as to how they might appropriate also the one that had fallen to the Asuras. They went on worshipping and toiling.
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.
1her 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. formula, on the occasion of the rice- cake offering to Agni, is Rig-veda VIII, 44, 16 [agnir murdha diva/i kakut, 'Agni, the head and summit of the sky,' &c.]; with that to Agni and Soma, at the full-moon sacrifice, Rig-veda I, 93, 3 [agnishomau savedasau, sahiati vanatam gira^^, ' O Agni and Soma, of self-same wealth and invocation, accept this song ! ' &c.] ; and to Indra and Agni, at the new-moon, Rig-veda VII, 94, 7 [indragni avasa gatam, 'O Indra and Agni, come to us with favour!' &c.]; or with the (optional) milk-offering (sannayyam), at the new moon, Rig-veda I, 8, i [endra sanasi»i rayim, ' hither, O Indra, bring abundant treasure !'&c.], if to Indra; or Rig-veda VIII, 6, i [mahah indro ya o^asa par^anyo vnsh/iman iva, ' the Great Indra, who in might is equal to the rainy thunder-cloud,' &c.], if to Mahendra, ^ The trish/ubh verse, used as offering-formula with the oblation of cake to Agni, both at the new and full moon, is Rig-veda X, 8, 6 [bhuvo ya^jlasya ra^asaj ka. neta . . . ague . . . , 'be thou the leader of the sacrifice and welkin, . . . O Agni !' &c.] ; with that to Agni and Soma, at the full moon, Rig-veda I, 93, 5 [yuvam etani divi ro/^anani . . . agnishomau . . . , 'you, O Agni and Soma, (fixed) those lights in the heaven,' &c.] ; with that to Indra and Agni, at the new moon, Rig-veda VII, 93, 4 [girbhir viprah pramatim iH-Z/a- mSna . . . indragni . . . , ' the bard, seeking your grace by songs . . . , O Indra and Agni,' &c.]; and with the milk-offering, at the same sacri- fice, if to Indra, Rig-veda X, 180, i [pra sasahishe puruhuta i'atrun . . . indra . . . , ' thou, O Indra, the much-invoked, hast vanquished the enemies!' &c.]; or, if to IMahendra, Rig-veda X, 50, 4 [bhuvas O 2 196 5ATAPATHA-BRAHMAJVA. (earth), for the offering-formula (ya^ya) is this (earth). Over yonder (sky) he places the vasha/, for yonder (sky) also is the trish/ubh. Thereby he makes those two (sky and earth) yoke-fellows ; and as such they feed together; and after their common meal all these creatures get food^ 1 7. Let him pronounce the invitatory formula lin- gering, as it were : the invitatory formula, namely, is yonder (sky), and the br2'hat(-saman) also is yonder (sky), since its form is that of the brzhat.
2and after their common meal all these creatures get food^ 1 7. Let him pronounce the invitatory formula lin- gering, as it were : the invitatory formula, namely, is yonder (sky), and the br2'hat(-saman) also is yonder (sky), since its form is that of the brzhat. With the offering-formula let him, as it were, hurry on fast : the offering-formula, doubtless, is this (earth), and the rathantara(-saman) also is this (earth), since its form is that of the rathantara^ With the invitatory formula he calls (the gods), and with the tvam indra brahmawa mahan, 'mighty, O Indra, mayest thou be through (our) prayer!' &c.]. ^ For the notion that there is rain (and consequently food) when heaven and earth are on friendly terms with each other, see 1,8,3, 12. The rain is the food of the earth ; and the food, produced thereby, in its turn furnishes food for the sky (or the gods) in the form of oblations. ^ The brz'hat-saman (tvam id dhi havamahe, ' on thee, indeed, we call,' &c., Sama-veda II, i59-i6o = Rig-veda VI, 46, 1-2) and the rathantara-saman (abhi tva sura, nonuma//, 'to thee, O Hero, we call,' &c., Sama-veda II, 30-3 i = Rig-veda VII, 32, 22-23) ^^e two of the most highly prized Sam a -hymns, which are especially used in forming the so-called pr/sh///as, or combinations of two hymns in such a way that one of them (being a mystic representation of the embryo) is enclosed in the other, which is supposed to repre- sent the womb. In these symbolical combinations the br/hat and rath an tar a, which must never be used together, are often employed as the enclosing chants, representative of the womb. They are already mentioned in Rig-veda X, 181. See also ^at. Br. IX, i, 2, 36-37. Taitt. S. VII, I, I, 4, Praj:^apati is said to have first created from his mouth Agni together with the Gayatri, the Rathantara- saman, the Brahmawa, and the goat; and then from his chest and arms Indra, the Trish/ubh, the B/v'hat-saman, the Ra^anya, and the ram. I KANDA, 7 ADHYAYA, 2 BRAHMAA^A, 20. I97 offering-formula he presents (food to them) : hence the invitatory formula (anuvakya) has some such form as 'I call,' ' We call,' 'Come hither!' 'Sit on the barhis !' for with it he calls. With the offering- formula (ya^yd) he offers : hence the offering- formula has some such form as, ' Accept the sacrificial food!' ' Relish the sacrificial food!' 'Ac- cept the potation (av7^2shayasva) !' 'Eat! Drink! There M' for by it he offers that which (is indicated by) ' there ! ' 18.
3(ya^yd) he offers : hence the offering- formula has some such form as, ' Accept the sacrificial food!' ' Relish the sacrificial food!' 'Ac- cept the potation (av7^2shayasva) !' 'Eat! Drink! There M' for by it he offers that which (is indicated by) ' there ! ' 18. Let the invitatory formula be one that has its distinctive indication (in the form of the name of the respective deity) at the beginning (in front) : for the invitatory formula is yonder (sky); and that (sky) yonder has the moon, the stars, and the sun for its mark below ^. 19. The offering-formula then should be one that has its characteristic indication (further) back^; for the offering-formula is this (earth), and this same (earth) has plants, trees, waters, fire, and these crea- tures for its mark above, 20. Verily, that invitatory formula alone is auspicious, in the first word of which he utters the (name of the) deity ; and that offering-formula alone is auspicious in the last word of which he pro- nounces the vasha/ upon the deity ^ ; for the (name ^ Literally, 'forwards, thither (pra).' ^ Avastallakshma, 'the sign below or on this (the, to us, nearest or front) side.' See the formulas above, p. 195, note i. ^ Or upwards, on the upper side, uparish/allakshawam. See the offering-formulas above, p. 195, note 2. * Vasha/, or rather vausha/ ['may he (Agni) carry it (to the gods)!'], is pronounced after each ya^ya or offering-formula, which contains the name of the deity towards the end, or at least not at the very beginning. 198 ^ATAPATHA-BRAHMAiVA. of the) deity constitutes the vigour of the Rik (verse) : hence after thus enclosing it^ on both sides with vieour, he offers the sacrificial food to that deity for which it is intended. 21. He pronounces (the syllable) vauk- ; for, assuredly, the vasha/-call is speech ; and speech means seed : hence he thereby casts seed. 'Sha/* (he pronounces), because there are six seasons : he thereby casts that seed into the seasons, and the sea- sons cause that seed so cast to spring up here as creatures. This is the reason why he pronounces the vasha/. 22. Now the gods and the Asuras, both of them sprung from Pra^apati, entered upon their father Praj^apati's inheritance ^ to wit, these two half- moons. The gods entered upon the one which waxes, and the Asuras on the one which wanes. 23. The gods were desirous as to how they might appropriate also the one that had fallen to the Asuras. They went on worshipping and toiling.
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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