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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the first place he makes offering to the Barhis (sacrificial -grass covering). Though the smallest metre, the gayatri is yoked first of the metres ^ ; and this on account of its strength, since, having become a falcon, it carried off the Soma from heaven ^. They consider it unseemly, however, that the gayatri, being the smallest metre, should be yoked first of the metres ; and the gods accordingly arranged the metres here, at the after-offerings, so as it ouorht to be, ' lest there should be a confusion.' 11. In the first place, then, he offers to the Barhis. The Barhis indeed is this world; the Barhis is the plants : hence he thereby bestows plants on this world, and these plants are firmly rooted in this world. Now this entire universe (^agat) is contained in this (metre), and therefore the latter is (called) ^agati : this is why they have placed the ^agati metre first. 12. In the second place he offers to Nara5a7;2sa. ^ See, for instance, I, 3, 4, 6. 2 For this myth, see I, 7, i, i. 234 ^ATAPATHA-BRAIIMAiVA. Now, Nar^amsa. is the air. Man (nara), namely, means (human) being ; and these same beings move about in the air speaking aloud. And when he (man) speaks, they say 'he chants (sams)',' and therefore Narai-a;;/sa is the air\ But the trish^ubh also is the air-, and for this reason they have placed the trish/ubh second. 13. Then Agni is the last (to whom offering is made). Agni assuredly is the gayatri; and there- fore they placed the gayatri last. In this way they established the metres in complete and proper order ; and hence no confusion here takes place. 14. The Adhvaryu^ says (to the Hotrz), 'Pro- nounce the offering-prayer (ya^ya) to the gods!' and the Hotrz (begins his prayer) at all (the three offerings) with ' The divine . . . .' For the metres as- suredly are the gods of the gods, since they are their cattle, and cattle means a home, and a home is a safe resting-place. The after-offerings, doubtless, are the metres : therefore the Adhvar)u says, ' Pro- nounce the offering-prayer to the gods!' and at all of them the Hotri begins with ' The divine . . . ^' ^ That is, because man (nara) speaks, chants (j'amsati) in it. ^ Either because both are in the middle (viz. the trish/ubh of the three chief metres, and the air between heaven and earth), or because they consist of eleven parts (viz. the trish/ubh of eleven syllables, and the air having ten directions, 6'at. Br. VI, 2, 2, 34; VIII, 4, 2, 13, with itself as the eleventh), or because they are both con- nected with Rudra. Comm.
2aven and earth), or because they consist of eleven parts (viz. the trish/ubh of eleven syllables, and the air having ten directions, 6'at. Br. VI, 2, 2, 34; VIII, 4, 2, 13, with itself as the eleventh), or because they are both con- nected with Rudra. Comm. ^ As on previous occasions, the Adhvaryu first calls on the Agnidhra, 'Bid (Agni) hear (o jravaya)!' and the latter responds by 'Yea, may (he) hear (astu .rrausha/)!' This is repeated before each of the two other after-offerings. See I, 5, 2, 16. * The drift of the argument of this paragraph is not quite clear to me. The after-oflerings have for their deities the metres, and hence the latter are apparently called the deities of the deities, that is, of the I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 1 6. 235 15. ['The divine Barhis (or Naraj"a;;^sa) may accept (the offering-)] for abundant obtainment of abundant gift! [Vausha/!]' For a deity only the vasha^'-call is pronounced, to a deity only offering is made ; but here at the after-offerings there is no (proper) deity \ When he says ' The divine Barhis,' in this there is neither Agni, nor Indra, nor Soma; when he says ' The divine Narai-a;;^sa,' neither is there in this anything whatever (of the nature of a god); and what Agni there is (in the third offering-prayer), he indeed is virtually the gayatri. 16. The reason, then, why he offers with the formula ' for abundant obtainment of abundant gift ^' recipients of the offerings. The difference between the fore-offer- ings and after-offerings in regard to the offering-formula Hes in this, that at the first fore-offering the Adhvaryu, in calling on the tiotn, names the particular object of the offering, viz. ' Pronounce the offer- ing-prayer to the samidhs !' while for the remaining prayao-as he merely calls ' Pronounce the offering-prayer !' and the Hotr/ begins all his prayers (after the introductory agur-formula) with the name of the respective recipient of the oblation. At the after-offering, on the other hand, the Adhvaryu calls each time, ' Pronounce the offering-prayer to the gods' (or, according to Katy. Ill, 5, 8, optionally without ' to the gods,' the second and third times), and the Hotr/'s prayers begin with ' The divine (Barhis, or Narai'a/^sa, or Agni Svish/ak/Yt). . . .' See I, 5, 3, 8 seq. ^ Agni Svish/ak;7't, the recipient of the third after-offering, is, as we saw, regarded as representing the gayatri metre. ^ Vasuvane vasudheyasya (vetu); perhaps better, as Sayawa, on Taitt. S.
3r Narai'a/^sa, or Agni Svish/ak/Yt). . . .' See I, 5, 3, 8 seq. ^ Agni Svish/ak;7't, the recipient of the third after-offering, is, as we saw, regarded as representing the gayatri metre. ^ Vasuvane vasudheyasya (vetu); perhaps better, as Sayawa, on Taitt. S. II, 6, 9, takes it, 'May he partake of the gift of wealth for the (sacrificer's) obtainment of wealth.' 'For the wealth- desirer of wealth-gift ' = 'for the desirer of Avealth-possession,' St. Petersb. Diet. Our author apparently takes it in the sense of ' for the obtainer of wealth and for the receiver of wealth ;' and Mahidhara {Wag. S. XXII, 48; XXVIII, 12) interprets it 'for the giving (or obtainment) of wealth and for the depositing of treasure (i. e. for burying a treasure in the sacrificer's house !)' Harisvamin takes vasuvane as vocative; but the accent is against his view. 236 5'ATAPATHA-BRAHMAJVA. is that Agni is the obtainer of wealth, and Indra is the recipient of wealth ; and Indra and Agni are indeed the (joint) divinity of the metres : and in this way it is for a deity that the vasha/ is pronounced, and to a deity that the offering is made. 1 7. After he has made the last after-offering, he pours together (the butter which remains in the upabhrz't with that which attaches to the ^uhtj), and offers it (by pouring it from the ^uhu in a line from west to east into the fire). For doubtless these are the after-offerings to the fore-offerings : hence even as there, at the fore-offerings \ he makes the spiteful enemy pay tribute to the sacrificer, and the one to be consumed pay tribute to the consumer; so now he makes him pay tribute at the after- offerings. Third Brahmaa^a. SUKTAVAKA, SaMYVVAKX, AND OFFERING OF REMAINS^. I. He now separates the two spoons (^uhCi and upabhr/t), with the text (Vaf. S. II, 15a), 'May I be victorious after the victory of Agni and Soma ! with the impetus of the (sacrificial) food I urge myself on.' With his right hand he moves the^uhu eastwards (from its usual place on the prastara-bunch upon the altar), with the text (ib. b), ' May Agni and Soma drive him away who hates us, and whom > Seel, 5, 3, 18. ^ The whole of the third Brahma7/a is taken up with the duties of the Adhvaryu and Agnidhra at the three ceremonies : paragraphs 1-19 with those at the suktavaka; pars. 20-22 wiih those at the ja?«yuvaka; and pars. 23-27 with those at the offering of the remains (sa»/srava) of butter. The duties of the Hotr/ are then detailed in the fourth Brahmawa. I KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 4.
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.
1In the first place he makes offering to the Barhis (sacrificial -grass covering). Though the smallest metre, the gayatri is yoked first of the metres ^ ; and this on account of its strength, since, having become a falcon, it carried off the Soma from heaven ^. They consider it unseemly, however, that the gayatri, being the smallest metre, should be yoked first of the metres ; and the gods accordingly arranged the metres here, at the after-offerings, so as it ouorht to be, ' lest there should be a confusion.' 11. In the first place, then, he offers to the Barhis. The Barhis indeed is this world; the Barhis is the plants : hence he thereby bestows plants on this world, and these plants are firmly rooted in this world. Now this entire universe (^agat) is contained in this (metre), and therefore the latter is (called) ^agati : this is why they have placed the ^agati metre first. 12. In the second place he offers to Nara5a7;2sa. ^ See, for instance, I, 3, 4, 6. 2 For this myth, see I, 7, i, i. 234 ^ATAPATHA-BRAIIMAiVA. Now, Nar^amsa. is the air. Man (nara), namely, means (human) being ; and these same beings move about in the air speaking aloud. And when he (man) speaks, they say 'he chants (sams)',' and therefore Narai-a;;/sa is the air\ But the trish^ubh also is the air-, and for this reason they have placed the trish/ubh second. 13. Then Agni is the last (to whom offering is made). Agni assuredly is the gayatri; and there- fore they placed the gayatri last. In this way they established the metres in complete and proper order ; and hence no confusion here takes place. 14. The Adhvaryu^ says (to the Hotrz), 'Pro- nounce the offering-prayer (ya^ya) to the gods!' and the Hotrz (begins his prayer) at all (the three offerings) with ' The divine . . . .' For the metres as- suredly are the gods of the gods, since they are their cattle, and cattle means a home, and a home is a safe resting-place. The after-offerings, doubtless, are the metres : therefore the Adhvar)u says, ' Pro- nounce the offering-prayer to the gods!' and at all of them the Hotri begins with ' The divine . . . ^' ^ That is, because man (nara) speaks, chants (j'amsati) in it. ^ Either because both are in the middle (viz. the trish/ubh of the three chief metres, and the air between heaven and earth), or because they consist of eleven parts (viz. the trish/ubh of eleven syllables, and the air having ten directions, 6'at. Br. VI, 2, 2, 34; VIII, 4, 2, 13, with itself as the eleventh), or because they are both con- nected with Rudra. Comm.
2aven and earth), or because they consist of eleven parts (viz. the trish/ubh of eleven syllables, and the air having ten directions, 6'at. Br. VI, 2, 2, 34; VIII, 4, 2, 13, with itself as the eleventh), or because they are both con- nected with Rudra. Comm. ^ As on previous occasions, the Adhvaryu first calls on the Agnidhra, 'Bid (Agni) hear (o jravaya)!' and the latter responds by 'Yea, may (he) hear (astu .rrausha/)!' This is repeated before each of the two other after-offerings. See I, 5, 2, 16. * The drift of the argument of this paragraph is not quite clear to me. The after-oflerings have for their deities the metres, and hence the latter are apparently called the deities of the deities, that is, of the I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 1 6. 235 15. ['The divine Barhis (or Naraj"a;;^sa) may accept (the offering-)] for abundant obtainment of abundant gift! [Vausha/!]' For a deity only the vasha^'-call is pronounced, to a deity only offering is made ; but here at the after-offerings there is no (proper) deity \ When he says ' The divine Barhis,' in this there is neither Agni, nor Indra, nor Soma; when he says ' The divine Narai-a;;^sa,' neither is there in this anything whatever (of the nature of a god); and what Agni there is (in the third offering-prayer), he indeed is virtually the gayatri. 16. The reason, then, why he offers with the formula ' for abundant obtainment of abundant gift ^' recipients of the offerings. The difference between the fore-offer- ings and after-offerings in regard to the offering-formula Hes in this, that at the first fore-offering the Adhvaryu, in calling on the tiotn, names the particular object of the offering, viz. ' Pronounce the offer- ing-prayer to the samidhs !' while for the remaining prayao-as he merely calls ' Pronounce the offering-prayer !' and the Hotr/ begins all his prayers (after the introductory agur-formula) with the name of the respective recipient of the oblation. At the after-offering, on the other hand, the Adhvaryu calls each time, ' Pronounce the offering-prayer to the gods' (or, according to Katy. Ill, 5, 8, optionally without ' to the gods,' the second and third times), and the Hotr/'s prayers begin with ' The divine (Barhis, or Narai'a/^sa, or Agni Svish/ak/Yt). . . .' See I, 5, 3, 8 seq. ^ Agni Svish/ak;7't, the recipient of the third after-offering, is, as we saw, regarded as representing the gayatri metre. ^ Vasuvane vasudheyasya (vetu); perhaps better, as Sayawa, on Taitt. S.
3r Narai'a/^sa, or Agni Svish/ak/Yt). . . .' See I, 5, 3, 8 seq. ^ Agni Svish/ak;7't, the recipient of the third after-offering, is, as we saw, regarded as representing the gayatri metre. ^ Vasuvane vasudheyasya (vetu); perhaps better, as Sayawa, on Taitt. S. II, 6, 9, takes it, 'May he partake of the gift of wealth for the (sacrificer's) obtainment of wealth.' 'For the wealth- desirer of wealth-gift ' = 'for the desirer of Avealth-possession,' St. Petersb. Diet. Our author apparently takes it in the sense of ' for the obtainer of wealth and for the receiver of wealth ;' and Mahidhara {Wag. S. XXII, 48; XXVIII, 12) interprets it 'for the giving (or obtainment) of wealth and for the depositing of treasure (i. e. for burying a treasure in the sacrificer's house !)' Harisvamin takes vasuvane as vocative; but the accent is against his view. 236 5'ATAPATHA-BRAHMAJVA. is that Agni is the obtainer of wealth, and Indra is the recipient of wealth ; and Indra and Agni are indeed the (joint) divinity of the metres : and in this way it is for a deity that the vasha/ is pronounced, and to a deity that the offering is made. 1 7. After he has made the last after-offering, he pours together (the butter which remains in the upabhrz't with that which attaches to the ^uhtj), and offers it (by pouring it from the ^uhu in a line from west to east into the fire). For doubtless these are the after-offerings to the fore-offerings : hence even as there, at the fore-offerings \ he makes the spiteful enemy pay tribute to the sacrificer, and the one to be consumed pay tribute to the consumer; so now he makes him pay tribute at the after- offerings. Third Brahmaa^a. SUKTAVAKA, SaMYVVAKX, AND OFFERING OF REMAINS^. I. He now separates the two spoons (^uhCi and upabhr/t), with the text (Vaf. S. II, 15a), 'May I be victorious after the victory of Agni and Soma ! with the impetus of the (sacrificial) food I urge myself on.' With his right hand he moves the^uhu eastwards (from its usual place on the prastara-bunch upon the altar), with the text (ib. b), ' May Agni and Soma drive him away who hates us, and whom > Seel, 5, 3, 18. ^ The whole of the third Brahma7/a is taken up with the duties of the Adhvaryu and Agnidhra at the three ceremonies : paragraphs 1-19 with those at the suktavaka; pars. 20-22 wiih those at the ja?«yuvaka; and pars. 23-27 with those at the offering of the remains (sa»/srava) of butter. The duties of the Hotr/ are then detailed in the fourth Brahmawa. I KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 4.
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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