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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119 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. 237 we hate ! with the impetus of the (sacrificial) food I drive him away.' With his left hand he moves the upabhr/t westwards (from its place on the barhis to outside the altar) : — Thus, if the sacrificer himself (does it)\ 2. And if the Adhvaryu (does it, he says), ' May this sacrificer be victorious after the victory of Agni and Soma ! with the impetus of the food I urge him on ;' and, 'May Agni and Soma drive him away whom this sacrificer hates, and who hates him ! with the impetus of the food I drive him away.' Thus he does at the full-moon sacrifice, because the full- moon offering belongs to Agni and Soma. 3. At the new-moon sacrifice, on the other hand, he uses the texts (ib. c, d), 'May I be victorious after the victory of Indra and Agni^! with the impetus of the food I urge myself on;' and, ' May Indra and Agni drive him away who hates us, and whom we hate ! with the impetus of the food I drive him away :' — Thus, if the sacrificer himself does it. 4. And if the Adhvaryu (does it, he says), ' May this sacrificer be victorious after the victory of Indra and Agni ! with the impetus of the food I urge him on;' and, 'May Indra and Agni drive him away whom this sacrificer hates, and who hates him ! with the impetus of the food I drive him away.' Thus he says at the new-moon sacrifice, because the new- ^ In Taitt. Br. Ill, 3, 9 a different symbolical explanation is given of the separation of the spoons: it is said there that by shifting the guhH eastwards, he drives away the enemies that have been born ; and by shifting the upabhn't towards the west, he drives away those that will be born hereafter; and the sacrificer then stands firmly established in this world. ^ See p. 162, note 3. 238 S-ATAPATHA-BRAHMAiVA. moon offering belongs to Indra and Agni. And in this manner he separates (the spoons) according to the respective deities. This is why he thus separates them : 5. Behind the ^uhu stands the sacrificer, and behind the upabh^^/t stands he who means evil to him : hereby, then, he brings the sacrificer forward to the front (or east), and the one who means evil him he drives back (or towards the west).
2separates them : 5. Behind the ^uhu stands the sacrificer, and behind the upabh^^/t stands he who means evil to him : hereby, then, he brings the sacrificer forward to the front (or east), and the one who means evil him he drives back (or towards the west). Behind the ^uhu stands the eater (enjoyer), and behind the upabhr/t the one to be eaten (enjoyed): thus he now brings the eater (enjoyer) to the front, and the one to be eaten (enjoyed) he drives back. 6. Thus the separation (of the eater and the eaten) is effected in one and the same act ; and hence from one and the same man spring both the enjoyer (the husband), and the one to be enjoyed (the wife) : for now kinsfolk (^atya//) live sporting and rejoicing together, saying, ' In the fourth (or) third man (i.e. generation) we unite ^' And this is so in accordance with that (separation of the spoons). ^ This passage is of considerable importance, as showing that the prohibition of intermarriage between near blood-relations, — so rigidly enforced in later times, and already formulated in passages such as Apast. Dharm. 11, 5, 15, 16, 'One must not give one's daughter to a man belonging to the same gotra. Nor to one related (within six degrees) on the mother's (or father's) side.' Gobh. in, 4, 3-5, 'One must take for one's wife one who is not of the same gotra, or one who is not sapi«</a to one's mother,' — w'as not as yet firmly established in our author's time. Harisvamin remarks on our text, that the Kawvas allow intermarriage in such cases from the third generation — (the Ka«va text of the Sat. Br. reads, ' In the third man we unite, in the fourth man wc unite ') — and the Saurash/ras from the fourth generation; and that the Dakshi- watyas allow marriage with daughters of the mother's brother, I KAiVDA, 8 ADHYAYA, 3 BRAHMAiVA, lO. 239 7. Thereupon (the Adhvaryu) anoints the en- closing-sticks (paridhi) with (the butter attaching to) the^uhu. With that (spoon) with which he has made offering to the gods, with which he has con- cluded the sacrifice, he thus gratifies the enclosing- sticks : this is why he anoints them with the ^uhu. 8. He anoints them (successively) ^ with the texts (Vaf. S, 11,16 a-c), ' For the Vasus thee !' ' For the Rudras thee!' ' For the Adityas thee !' For these — to wit, the Vasus, Rudras, and Adityas — are three (classes of) gods: 'for them (I anoint) thee,' he thereby says. 9. Thereupon, taking hold of the (middle) en- closing-stick, he calls (on the Agnidhra) to bid (them) listen^: thus (i.e.
3dityas thee !' For these — to wit, the Vasus, Rudras, and Adityas — are three (classes of) gods: 'for them (I anoint) thee,' he thereby says. 9. Thereupon, taking hold of the (middle) en- closing-stick, he calls (on the Agnidhra) to bid (them) listen^: thus (i.e. by touching the paridhi) it is for the enclosing-sticks that he calls for the i-rausha/. The ^rausha/-call assuredly is the sacrifice ; hence he thereby expressly gladdens the enclosing-sticks by means of the sacrifice : for this reason he calls for the ^rausha/, while taking hold of the enclosing- stick. 10. Having called for the ^•rausha/ (and been responded to by the Agnidhra), he thus addresses (the Hotri), 'The divine Hotr/s^ are summoned- — / the divine Hotrzs, namely, are (represented by) these and with sons of the father's sister. See Weber, Ind. Stud. X, p. 75; Max IMiiller, History of Ancient Sanskrit Literature, p. 387; Buhler, Sacred Laws of the Aryas, I, p. 126. ^ Viz. in the order in which they were laid around, i. e. first the middle one, then the southern, and lastly the northern one. Katy. Ill, 5, 24. ^ The Adhvaryu calls on the Agnidhra with 'Make listen (o jra- vaya) ; and the latter responds with ' Yea, may (one) listen ! (astu jrausha/). See I, 5, 2, 18 seq. ^ Sayawa on Taitt. S. I, i, 13 explains this by 'Impelled are the divine Hotr/s by the highest Lord (parame^vara).' 240 ^ATAPATHA-BRAHMAiNTA. enclosing-Sticks, since these are Agnis (fires) ^ When he says, * the divine Hot;^/s are summoned (ishita),' he means to say, 'the divine Hotr/s are wished for (ish/a).' [He continues], ' — for the pro- clamation of success ^,' — for on this the gods them- selves are indeed intent, to wit, that they should speak what is favourable (conducive to success, sadhu), that they should do what is favourable : hence he says ' for the proclamation of success.' — ' The human one is called upon for the song of praise (suktavaka)"*!' by these words he urges on this human Hot;'/ to singing praises. II. He now takes the prastara-bunch*. The prastara assuredly is the sacrificer : hence whither- soever his sacrifice went, thither he thereby wishes him good-speeds' Now it is to the world of the gods that his sacrifice went ; and to the world of the gods accordingly he thereby takes the sacrificer. ' On the Agnis officiating as Hotri, see I, 2, 3, i. ^ Thus Sayawa explains bhadrava^yaya on Taitt. S. I, i, 13 (vol. i. p. 233). For the Hotr/'s formula itself, see ^Sat. Br. I, 9, I, 4. ^ According to Katy.
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.
119 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. 237 we hate ! with the impetus of the (sacrificial) food I drive him away.' With his left hand he moves the upabhr/t westwards (from its place on the barhis to outside the altar) : — Thus, if the sacrificer himself (does it)\ 2. And if the Adhvaryu (does it, he says), ' May this sacrificer be victorious after the victory of Agni and Soma ! with the impetus of the food I urge him on ;' and, 'May Agni and Soma drive him away whom this sacrificer hates, and who hates him ! with the impetus of the food I drive him away.' Thus he does at the full-moon sacrifice, because the full- moon offering belongs to Agni and Soma. 3. At the new-moon sacrifice, on the other hand, he uses the texts (ib. c, d), 'May I be victorious after the victory of Indra and Agni^! with the impetus of the food I urge myself on;' and, ' May Indra and Agni drive him away who hates us, and whom we hate ! with the impetus of the food I drive him away :' — Thus, if the sacrificer himself does it. 4. And if the Adhvaryu (does it, he says), ' May this sacrificer be victorious after the victory of Indra and Agni ! with the impetus of the food I urge him on;' and, 'May Indra and Agni drive him away whom this sacrificer hates, and who hates him ! with the impetus of the food I drive him away.' Thus he says at the new-moon sacrifice, because the new- ^ In Taitt. Br. Ill, 3, 9 a different symbolical explanation is given of the separation of the spoons: it is said there that by shifting the guhH eastwards, he drives away the enemies that have been born ; and by shifting the upabhn't towards the west, he drives away those that will be born hereafter; and the sacrificer then stands firmly established in this world. ^ See p. 162, note 3. 238 S-ATAPATHA-BRAHMAiVA. moon offering belongs to Indra and Agni. And in this manner he separates (the spoons) according to the respective deities. This is why he thus separates them : 5. Behind the ^uhu stands the sacrificer, and behind the upabh^^/t stands he who means evil to him : hereby, then, he brings the sacrificer forward to the front (or east), and the one who means evil him he drives back (or towards the west).
2separates them : 5. Behind the ^uhu stands the sacrificer, and behind the upabh^^/t stands he who means evil to him : hereby, then, he brings the sacrificer forward to the front (or east), and the one who means evil him he drives back (or towards the west). Behind the ^uhu stands the eater (enjoyer), and behind the upabhr/t the one to be eaten (enjoyed): thus he now brings the eater (enjoyer) to the front, and the one to be eaten (enjoyed) he drives back. 6. Thus the separation (of the eater and the eaten) is effected in one and the same act ; and hence from one and the same man spring both the enjoyer (the husband), and the one to be enjoyed (the wife) : for now kinsfolk (^atya//) live sporting and rejoicing together, saying, ' In the fourth (or) third man (i.e. generation) we unite ^' And this is so in accordance with that (separation of the spoons). ^ This passage is of considerable importance, as showing that the prohibition of intermarriage between near blood-relations, — so rigidly enforced in later times, and already formulated in passages such as Apast. Dharm. 11, 5, 15, 16, 'One must not give one's daughter to a man belonging to the same gotra. Nor to one related (within six degrees) on the mother's (or father's) side.' Gobh. in, 4, 3-5, 'One must take for one's wife one who is not of the same gotra, or one who is not sapi«</a to one's mother,' — w'as not as yet firmly established in our author's time. Harisvamin remarks on our text, that the Kawvas allow intermarriage in such cases from the third generation — (the Ka«va text of the Sat. Br. reads, ' In the third man we unite, in the fourth man wc unite ') — and the Saurash/ras from the fourth generation; and that the Dakshi- watyas allow marriage with daughters of the mother's brother, I KAiVDA, 8 ADHYAYA, 3 BRAHMAiVA, lO. 239 7. Thereupon (the Adhvaryu) anoints the en- closing-sticks (paridhi) with (the butter attaching to) the^uhu. With that (spoon) with which he has made offering to the gods, with which he has con- cluded the sacrifice, he thus gratifies the enclosing- sticks : this is why he anoints them with the ^uhu. 8. He anoints them (successively) ^ with the texts (Vaf. S, 11,16 a-c), ' For the Vasus thee !' ' For the Rudras thee!' ' For the Adityas thee !' For these — to wit, the Vasus, Rudras, and Adityas — are three (classes of) gods: 'for them (I anoint) thee,' he thereby says. 9. Thereupon, taking hold of the (middle) en- closing-stick, he calls (on the Agnidhra) to bid (them) listen^: thus (i.e.
3dityas thee !' For these — to wit, the Vasus, Rudras, and Adityas — are three (classes of) gods: 'for them (I anoint) thee,' he thereby says. 9. Thereupon, taking hold of the (middle) en- closing-stick, he calls (on the Agnidhra) to bid (them) listen^: thus (i.e. by touching the paridhi) it is for the enclosing-sticks that he calls for the i-rausha/. The ^rausha/-call assuredly is the sacrifice ; hence he thereby expressly gladdens the enclosing-sticks by means of the sacrifice : for this reason he calls for the ^rausha/, while taking hold of the enclosing- stick. 10. Having called for the ^•rausha/ (and been responded to by the Agnidhra), he thus addresses (the Hotri), 'The divine Hotr/s^ are summoned- — / the divine Hotrzs, namely, are (represented by) these and with sons of the father's sister. See Weber, Ind. Stud. X, p. 75; Max IMiiller, History of Ancient Sanskrit Literature, p. 387; Buhler, Sacred Laws of the Aryas, I, p. 126. ^ Viz. in the order in which they were laid around, i. e. first the middle one, then the southern, and lastly the northern one. Katy. Ill, 5, 24. ^ The Adhvaryu calls on the Agnidhra with 'Make listen (o jra- vaya) ; and the latter responds with ' Yea, may (one) listen ! (astu jrausha/). See I, 5, 2, 18 seq. ^ Sayawa on Taitt. S. I, i, 13 explains this by 'Impelled are the divine Hotr/s by the highest Lord (parame^vara).' 240 ^ATAPATHA-BRAHMAiNTA. enclosing-Sticks, since these are Agnis (fires) ^ When he says, * the divine Hot;^/s are summoned (ishita),' he means to say, 'the divine Hotr/s are wished for (ish/a).' [He continues], ' — for the pro- clamation of success ^,' — for on this the gods them- selves are indeed intent, to wit, that they should speak what is favourable (conducive to success, sadhu), that they should do what is favourable : hence he says ' for the proclamation of success.' — ' The human one is called upon for the song of praise (suktavaka)"*!' by these words he urges on this human Hot;'/ to singing praises. II. He now takes the prastara-bunch*. The prastara assuredly is the sacrificer : hence whither- soever his sacrifice went, thither he thereby wishes him good-speeds' Now it is to the world of the gods that his sacrifice went ; and to the world of the gods accordingly he thereby takes the sacrificer. ' On the Agnis officiating as Hotri, see I, 2, 3, i. ^ Thus Sayawa explains bhadrava^yaya on Taitt. S. I, i, 13 (vol. i. p. 233). For the Hotr/'s formula itself, see ^Sat. Br. I, 9, I, 4. ^ According to Katy.
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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