Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ter on the upper side of it ; for it is only in this way that this becomes part of the sacrifice. 12. Let him not carry it (to the Brahman) along the front (east) side (of the Ahavaniya fire) ; (though) some, it is true, do carry it along the front side. For on the front side stand the cattle facing the sacrificer : hence he would impose the power of Rudra on the cattle, if he were to carry it along the front side, and his (the sacrificer's) household and cattle would be overwhelmed. Let him therefore cross over in this way (behind the paridhis) ; for thus he does not impose Rudra's power on the cattle and he removes that (dart) sideways*. ^ According to Katy. Ill, 4, 7, the prajitra, or (Brahman's) fore- portion, is to be of the size of a barley-corn or a pippala (Ficus Religiosa) berry. ^ There is no indication in the text of two different practices being here referred to. The Kawva recension, however, puts in here, ' but let him not do so,' which is evidently understood in our text also. ' Viz. in the pra^itraharawa, or pan which is to receive the Brahman's portion. The hollow part of the vessel is to be either of the shape of a (hand-)mirror, i. e. with a round bowl, or of that of a ^'amasa or jug, i. e. with a square bowl (p. 7, note i). Katy. I, 3, 40, 41. On the 'underlayer' of butter, see I, 7, 2, 8. * 'Tiryag evaina/w nirmimiie.' I am in doubt as to whether I KAiVDA, 7 ADHYAYA, 4 BRAHMAiVA, I 7. 2 I 3 13. He (the Brahman) receives^ it, with the text (Va^. S. II, II b, c), 'At the impulse (prasava) of the divine Savitrz I receive thee with the arms of the A^vins, with the hands of Pushan !' 14. And in Hke manner as Br/haspati then hasted to Savitr? for his impulsion, — for, assuredly, Savitr^* is the impeller of the gods, — and said, ' Impel this for me!' and Savitrz, the impeller, impelled it for him ; and, impelled by Savhri, it did not injure him ; so now also this one (the Brahman) hastes to Savitr/ for his impulsion, — for, assuredly, Savitr/ is the impeller of the gods, — and says ' impel this for me ! ' and Savitr/, the impeller, impels it for him ; and, im- pelled by Savit?^, it does not injure him. 15. He eats ^ the fore-portion, with the text (Va^. S. II, II d), 'With Agni's mouth I eat thee!' for Agni, assuredly, it does not injure in any way; and so neither does it injure him (the Brahman). 16. He must not chew it with his teeth: 'lest this power of Rudra should injure my teeth!' so (he thinks), and therefore he must not chew it with his teeth. 17.
2ni, assuredly, it does not injure in any way; and so neither does it injure him (the Brahman). 16. He must not chew it with his teeth: 'lest this power of Rudra should injure my teeth!' so (he thinks), and therefore he must not chew it with his teeth. 17. He then rinses his mouth with water; — water is (a means of) purification : hence he purifies himself with water, (that is, a means of) purification. After he has rinsed the vessel ^, — enam (which is omitted in the Ka«va text) really refers to Rudra's dart. Cf. par. 9. ^ According to Katy. II, 2, 15, he first looks at it, with the text (Vag. S. p. 58) : ' With Mitra's eye I look on thee !' ^ According to Katy. II, 2, 17, he previously puts it down on the shoulder of the altar, with the text (Va^. S. p. 58), 'I put you down on the navel of the earth, in the lap of Aditi!' According to 19, however, this is optional (except when the Brahman does not eat the pra^itra immediately). ' According to Katy. II, 2, 20, the Brahman, having rioted the 214 5ATAPATHA-BRAHMAiVA. 1 8. They bring him the Brahman's portion \ The Brahman, in truth, sits south of the sacrifice, as its guardian. He sits facing that portion. As regards the fore-portion, that they have already brought to him and he has eaten it. In the Brahman's portion which they now bring to him, he obtains his own share ; and henceforth he watches what remains in- complete of the sacrifice : for this reason they bring him the Brahman's portion. 19. He (the Brahman) must maintain silence (from the time he takes his seat on being elected)^ up to that speech (of the Adhvaryu), ' Brahman, shall I step forward?' Those (priests) who, in the midst of the sacrifice, perform the i^a, which represents the domestic offerings (pakaya^;'^a)^ tear the sacrifice to pieces, injure it. Now the Brahman, assuredly, is the best physician: hence the Brahman thereby restores the sacrifice ; but, if he were to sit there talking, he would not restore it : he must therefore maintain silence. 20. If he should utter any human sound before that time, let him there and then mutter some Rik or Ya^s-text addressed to Vish;m ; for Vish;ai is vessel [or, according to the comment, the two prajitrahara/m, one of which is used as lid to the other], touches his navel, with the text (Va^. S. p.
3before that time, let him there and then mutter some Rik or Ya^s-text addressed to Vish;m ; for Vish;ai is vessel [or, according to the comment, the two prajitrahara/m, one of which is used as lid to the other], touches his navel, with the text (Va^. S. p. 58), 'May the deities there are in the waters purify this ! Enter the stomach of Indra, being offered with " Hail ! " Mix not with my food 1 Settle down above my navel ! In Indra's stomach I make thee settle!' ^ The Brahman's regular portion (brahmabhaga)of the sacrifi- cial food is cut, like the prai-itra or fore-portion (which apparently he receives as the representative of Br/haspati), from Agni's cake. "^ See I, I, 4, 9. ^ According to the scholiast, it represents the pakaya^»a or domestic (cooked) offerings, because at the latter, as in the i</a, the remains of the olTerinffs are eaten. I KANDA, 7 ADHYAYA, 4 BRAHMAiVA, 2 2. 215 the sacrifice, so that he thereby again obtains a hold on the sacrifice : and this is the expiation of that (breach of silence). 21. When he (the Adhvaryu) says, ' Brahman, shall I step forward?' the Brahman mutters thus (Vd^. S. II, 12), 'This thy sacrifice, O divine Savitn', they have announced . . . ,' — thereby he has re- course to Savitrz for his impulsion (prasava), for he is the impeller (prasavitrz) of the gods; — 'to Br/haspati, the Brahman,' — for Br^haspati, assuredly, is the Brahman of the gods : hence he announces that (sacrifice) to him who is the Brahman of the gods ; and accordingly he says, ' to Br/haspati, the Brahman.'—' Therefore prosper the sacrifice, prosper the lord of sacrifice, prosper me!' In this there is nothing that requires explanation. 22. [He continues, Va^.S. II, 13]: ' May his mind delight in the gushing (of the) butter^ !' By the mind, assuredly, all this (universe) is obtained (or pervaded, aptam): hence he thereby obtains this All by the mind.— ' May Br/haspati spread (carry through) this sacrifice ! May he restore the sacrifice uninjured!' — he thereby restores what was torn asunder.—' May all the gods rejoice here !'— ' all the gods,' doubtless, means the All : hence he thereby restores (the sacrifice) by means of the All. He may add, 'Step forward!' if he choose; or, if he choose, he may omit it. 1 ? ' Mano ^utir [^yotir, Ka«va rec] ^ushatam a^yasya/ I am inclined to read ^uter [cf. Ath.-veda XIX, 58, i : ghrnasya ^uti>^ samana]. Mahidhara interprets : ' May the rushing (eager) mind devote itself to the butter!' Hillebrandt, Neu-und Vollmondsopfer, p.
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.
1ter on the upper side of it ; for it is only in this way that this becomes part of the sacrifice. 12. Let him not carry it (to the Brahman) along the front (east) side (of the Ahavaniya fire) ; (though) some, it is true, do carry it along the front side. For on the front side stand the cattle facing the sacrificer : hence he would impose the power of Rudra on the cattle, if he were to carry it along the front side, and his (the sacrificer's) household and cattle would be overwhelmed. Let him therefore cross over in this way (behind the paridhis) ; for thus he does not impose Rudra's power on the cattle and he removes that (dart) sideways*. ^ According to Katy. Ill, 4, 7, the prajitra, or (Brahman's) fore- portion, is to be of the size of a barley-corn or a pippala (Ficus Religiosa) berry. ^ There is no indication in the text of two different practices being here referred to. The Kawva recension, however, puts in here, ' but let him not do so,' which is evidently understood in our text also. ' Viz. in the pra^itraharawa, or pan which is to receive the Brahman's portion. The hollow part of the vessel is to be either of the shape of a (hand-)mirror, i. e. with a round bowl, or of that of a ^'amasa or jug, i. e. with a square bowl (p. 7, note i). Katy. I, 3, 40, 41. On the 'underlayer' of butter, see I, 7, 2, 8. * 'Tiryag evaina/w nirmimiie.' I am in doubt as to whether I KAiVDA, 7 ADHYAYA, 4 BRAHMAiVA, I 7. 2 I 3 13. He (the Brahman) receives^ it, with the text (Va^. S. II, II b, c), 'At the impulse (prasava) of the divine Savitrz I receive thee with the arms of the A^vins, with the hands of Pushan !' 14. And in Hke manner as Br/haspati then hasted to Savitr? for his impulsion, — for, assuredly, Savitr^* is the impeller of the gods, — and said, ' Impel this for me!' and Savitrz, the impeller, impelled it for him ; and, impelled by Savhri, it did not injure him ; so now also this one (the Brahman) hastes to Savitr/ for his impulsion, — for, assuredly, Savitr/ is the impeller of the gods, — and says ' impel this for me ! ' and Savitr/, the impeller, impels it for him ; and, im- pelled by Savit?^, it does not injure him. 15. He eats ^ the fore-portion, with the text (Va^. S. II, II d), 'With Agni's mouth I eat thee!' for Agni, assuredly, it does not injure in any way; and so neither does it injure him (the Brahman). 16. He must not chew it with his teeth: 'lest this power of Rudra should injure my teeth!' so (he thinks), and therefore he must not chew it with his teeth. 17.
2ni, assuredly, it does not injure in any way; and so neither does it injure him (the Brahman). 16. He must not chew it with his teeth: 'lest this power of Rudra should injure my teeth!' so (he thinks), and therefore he must not chew it with his teeth. 17. He then rinses his mouth with water; — water is (a means of) purification : hence he purifies himself with water, (that is, a means of) purification. After he has rinsed the vessel ^, — enam (which is omitted in the Ka«va text) really refers to Rudra's dart. Cf. par. 9. ^ According to Katy. II, 2, 15, he first looks at it, with the text (Vag. S. p. 58) : ' With Mitra's eye I look on thee !' ^ According to Katy. II, 2, 17, he previously puts it down on the shoulder of the altar, with the text (Va^. S. p. 58), 'I put you down on the navel of the earth, in the lap of Aditi!' According to 19, however, this is optional (except when the Brahman does not eat the pra^itra immediately). ' According to Katy. II, 2, 20, the Brahman, having rioted the 214 5ATAPATHA-BRAHMAiVA. 1 8. They bring him the Brahman's portion \ The Brahman, in truth, sits south of the sacrifice, as its guardian. He sits facing that portion. As regards the fore-portion, that they have already brought to him and he has eaten it. In the Brahman's portion which they now bring to him, he obtains his own share ; and henceforth he watches what remains in- complete of the sacrifice : for this reason they bring him the Brahman's portion. 19. He (the Brahman) must maintain silence (from the time he takes his seat on being elected)^ up to that speech (of the Adhvaryu), ' Brahman, shall I step forward?' Those (priests) who, in the midst of the sacrifice, perform the i^a, which represents the domestic offerings (pakaya^;'^a)^ tear the sacrifice to pieces, injure it. Now the Brahman, assuredly, is the best physician: hence the Brahman thereby restores the sacrifice ; but, if he were to sit there talking, he would not restore it : he must therefore maintain silence. 20. If he should utter any human sound before that time, let him there and then mutter some Rik or Ya^s-text addressed to Vish;m ; for Vish;ai is vessel [or, according to the comment, the two prajitrahara/m, one of which is used as lid to the other], touches his navel, with the text (Va^. S. p.
3before that time, let him there and then mutter some Rik or Ya^s-text addressed to Vish;m ; for Vish;ai is vessel [or, according to the comment, the two prajitrahara/m, one of which is used as lid to the other], touches his navel, with the text (Va^. S. p. 58), 'May the deities there are in the waters purify this ! Enter the stomach of Indra, being offered with " Hail ! " Mix not with my food 1 Settle down above my navel ! In Indra's stomach I make thee settle!' ^ The Brahman's regular portion (brahmabhaga)of the sacrifi- cial food is cut, like the prai-itra or fore-portion (which apparently he receives as the representative of Br/haspati), from Agni's cake. "^ See I, I, 4, 9. ^ According to the scholiast, it represents the pakaya^»a or domestic (cooked) offerings, because at the latter, as in the i</a, the remains of the olTerinffs are eaten. I KANDA, 7 ADHYAYA, 4 BRAHMAiVA, 2 2. 215 the sacrifice, so that he thereby again obtains a hold on the sacrifice : and this is the expiation of that (breach of silence). 21. When he (the Adhvaryu) says, ' Brahman, shall I step forward?' the Brahman mutters thus (Vd^. S. II, 12), 'This thy sacrifice, O divine Savitn', they have announced . . . ,' — thereby he has re- course to Savitrz for his impulsion (prasava), for he is the impeller (prasavitrz) of the gods; — 'to Br/haspati, the Brahman,' — for Br^haspati, assuredly, is the Brahman of the gods : hence he announces that (sacrifice) to him who is the Brahman of the gods ; and accordingly he says, ' to Br/haspati, the Brahman.'—' Therefore prosper the sacrifice, prosper the lord of sacrifice, prosper me!' In this there is nothing that requires explanation. 22. [He continues, Va^.S. II, 13]: ' May his mind delight in the gushing (of the) butter^ !' By the mind, assuredly, all this (universe) is obtained (or pervaded, aptam): hence he thereby obtains this All by the mind.— ' May Br/haspati spread (carry through) this sacrifice ! May he restore the sacrifice uninjured!' — he thereby restores what was torn asunder.—' May all the gods rejoice here !'— ' all the gods,' doubtless, means the All : hence he thereby restores (the sacrifice) by means of the All. He may add, 'Step forward!' if he choose; or, if he choose, he may omit it. 1 ? ' Mano ^utir [^yotir, Ka«va rec] ^ushatam a^yasya/ I am inclined to read ^uter [cf. Ath.-veda XIX, 58, i : ghrnasya ^uti>^ samana]. Mahidhara interprets : ' May the rushing (eager) mind devote itself to the butter!' Hillebrandt, Neu-und Vollmondsopfer, p.
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.
No commentary for this page.