Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1accordingly 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. Ill, 6, i, and the other Sutras, the Adhvaryu adds here sukta bruhi, 'recite the praises (hymns)!' which Saya«a on Taitt. Br. Ill, 6, 15 combines with the preceding suktavakaya, and explains thus : ' hota tva?;/ suktasya vako va/('ana?« yasya so 'ya;« deva^ suktavaka>^ (.? i. e. Agni, of. ^at. Br. I, 9, i, 4) tasmai sfiktavakaya devaya sukta bruhi, idaw dyavapr/thivim anuvakoktani .robhanani va/('anani kathaya(!);' but differently on Taitt. S. I, i, 13, ' ida;« dyavapnthivi bhadram abhud (Taitt. Br. Ill, 5, 10) ityady- anuvaka>^ suktam, tasya vako va^'anam, tadartham manusho hota preshita// ; ato heto;^, he hotas tat suktam bruhi.' * The two stalks, called vidhrAi (separation), separating the prastara-bunch from the barhis or grass-covering of the altar (of. I, 3, 4, 10), he puts back in the place whence they were taken. Katy. Ill, 6, 4. '^ Svaga, ? Uterally ' self-go,' i. e. ' success to him !' I KANDA, 8 ADHYAYA, 3 BRAHMAiVA, I 3. 24I 12. Should he desire rain, let him take up (the prastara), with this text (Va^. S. II, i6 d), ' Be ye in harmony with each other, O heaven and earth ! ' for when heaven and earth are in harmony with each other, then indeed it rains ^: for this reason he says, ' be ye in harmony with each other, O heaven and earth !' — ' May Mitra and Varu;/a favour thee with rain !' whereby he says, ' may he who rules over the rain favour thee with rain !' Now he that rules over the rain is undoubtedly that blowing one (Vayu, the wind) ; and he, it is true, blows as one only ; but, on entering into man, he becomes a forward and a backward moving one ; and they are these two, the out-breathing and the in-breathing-. And Mitra and Varu;/a assuredly are the out-breathing and in- breathing; and hence he says by that (prayer), * may he who rules over the rain favour thee with rain r Let him then take it up, with this text, for then the rain will at all times be propitious. He anoints it (the prastara) : thereby he makes him (the sacrificer) an oblation, thinking, 'May he, as an obla- tion, go to the world of the gods !' 13.
2ith rain r Let him then take it up, with this text, for then the rain will at all times be propitious. He anoints it (the prastara) : thereby he makes him (the sacrificer) an oblation, thinking, 'May he, as an obla- tion, go to the world of the gods !' 13. He anoints the top (of the prastara with the butter) in the ^uhu, the middle part (with that) in the upabhr/t, and the lower end (with that) in the dhruva; for the^uhu is, as it were, the top, the upabhm the middle, and the dhruva the root. 1 Cf. Ait. Ar. Ill, I, 2, 2-4 (Max Mtiller, Up. I, p. 249): 'The first half (of a sawhita or combination of final and initial letters) is the earth, the second half heaven, their uniting the rain, the uniter Par^anya. And so it is when he (Paro-anya) rains thus strongly, without ceasing, day and night; then they say also (in ordinary language), " Heaven and earth have come together.'" See also ^at. Br. I, 7, 2, 1 6. [12] R 242 S-ATAPATHA-BRAHMAJVA. 14. He anoints (each time), with the text (Va^. S. II, 16 e), ' May (the gods) eat, licking the anointed birdM' He thereby causes it (the prastara and hence symbolically the sacrificer) to be a bird and fly up from this world of men to the world of the gods. He then draws it twice (towards the Aha- vaniya) alow (near the ground). The reason why he must draw it alow (is this) : the prastara is the sacrificer ; and in this way he does not remove him from this firm footing of his ; and he, moreover, secures rain for this locality. 15. He draws it along, with the text (Va^. S. II, 16 f), 'Go to the spotted (mares) of the Maruts!' He means to say, ' Go to the world of the gods,' when he says, ' Go to the spotted (mares) of the Maruts-!' — 'Having become a spotted cow, go to the sky and thence bring us rain hither!' The spotted cow, doubtless, is this (earth) : whatever rooted and rootless food is here on this (earth), by that this (earth) is a spotted cow. ' Having become ^ Vyantu vayo 'ktaw rihawa-^. IMahidhara interprets it, 'May the birds (i.e. the metres) go (?to heaven, — taking and) licking the anointed (prastara).' The Ka«vas read, 'vyantu vayo ripto riha?/a^.' The Black Ya^s (Taitt. S. I, i, 13, i) has 'akta/« rihawa viyantu vaya//, pra^a;« yoniwz ma nirmr/Tcsham, apyayantam apa oshadhaya;^,' which Sayawa explains by ' May the birds having licked the anointed (top) go their several ways,' &c. ; and the Taitt. Br.
3^.' The Black Ya^s (Taitt. S. I, i, 13, i) has 'akta/« rihawa viyantu vaya//, pra^a;« yoniwz ma nirmr/Tcsham, apyayantam apa oshadhaya;^,' which Sayawa explains by ' May the birds having licked the anointed (top) go their several ways,' &c. ; and the Taitt. Br. Ill, 3, 9, 3 remarks to viyantu vaya^, 'Having made him birds, he makes him go to the heavenly world.' According to Sayawa, the three above formulas are by Apastamba referred to the three acts of anointing, whereas the others, he says, divide the first formula into two, and use the second one (pra^am, &c.) while the lower part of the prastara is anointed. See, however, Hillebrandt, Neu- und Vollm. p. 142, note 3. "^ The Black Ya^us (Taitt. S. I, i, 13) has, ' The spotted (mares) of the Maruts are ye (O plants)!' I KAiVJDA, 8 ADHYAYA, 3 BRAHMAiVA, 1 9. 243 this (earth), go thou to the sky!' this is what he thereby says. ' Thence bring us rain hither ! ' From rain certainly spring vigour, sap, well-being : for this reason he says, ' thence bring us rain hither !' 16. He then takes a single stalk from it. The prastara-bunch is the sacrificer ; and therefore, if he were to throw the whole prastara (at once) Into the fire, the sacrificer would speedily go to yonder world. In this way, however, the sacrificer will live long ; and what the full measure of human life here on earth is, for that he takes this (single stalk) therefrom. 17. Having held (the prastara) for a moment, he throws it into the fire : whither his (the sacrificer's) one (part of) self (or, body)^ went, thither he thereby causes it to go 2. But were he not to throw it into the fire, he would cut off the sacrificer from (yonder) world. In this way, however, he does not cut off the sacrificer from (yonder) world. 18. He throws it (with Its top) to the east, for the east is the region of the gods ; or to the north, for the north is the region of man. With the fingers only they should smooth It down, not with pieces of wood; since it Is with sticks that they pierce any other corpse. Fearing, lest they should treat it in the same way as any other corpse, they should smooth it down with the fingers only, not with pieces of wood. When the Hotr^' recites the song of praise, — 19. The Agnidhra says (to the Adhvaryu), 'Throw ^ The itara dtma in pars. 17 and 19 have to be taken cor- relatively. 2 That is to say, he makes sure that the sacrificer has really obtained the object for which the sacrifice was undertaken,— the right to go to the heavenly world after his death. R 2 244 5'ATAPATHA-BRAHMAiV\\.
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.
1accordingly 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. Ill, 6, i, and the other Sutras, the Adhvaryu adds here sukta bruhi, 'recite the praises (hymns)!' which Saya«a on Taitt. Br. Ill, 6, 15 combines with the preceding suktavakaya, and explains thus : ' hota tva?;/ suktasya vako va/('ana?« yasya so 'ya;« deva^ suktavaka>^ (.? i. e. Agni, of. ^at. Br. I, 9, i, 4) tasmai sfiktavakaya devaya sukta bruhi, idaw dyavapr/thivim anuvakoktani .robhanani va/('anani kathaya(!);' but differently on Taitt. S. I, i, 13, ' ida;« dyavapnthivi bhadram abhud (Taitt. Br. Ill, 5, 10) ityady- anuvaka>^ suktam, tasya vako va^'anam, tadartham manusho hota preshita// ; ato heto;^, he hotas tat suktam bruhi.' * The two stalks, called vidhrAi (separation), separating the prastara-bunch from the barhis or grass-covering of the altar (of. I, 3, 4, 10), he puts back in the place whence they were taken. Katy. Ill, 6, 4. '^ Svaga, ? Uterally ' self-go,' i. e. ' success to him !' I KANDA, 8 ADHYAYA, 3 BRAHMAiVA, I 3. 24I 12. Should he desire rain, let him take up (the prastara), with this text (Va^. S. II, i6 d), ' Be ye in harmony with each other, O heaven and earth ! ' for when heaven and earth are in harmony with each other, then indeed it rains ^: for this reason he says, ' be ye in harmony with each other, O heaven and earth !' — ' May Mitra and Varu;/a favour thee with rain !' whereby he says, ' may he who rules over the rain favour thee with rain !' Now he that rules over the rain is undoubtedly that blowing one (Vayu, the wind) ; and he, it is true, blows as one only ; but, on entering into man, he becomes a forward and a backward moving one ; and they are these two, the out-breathing and the in-breathing-. And Mitra and Varu;/a assuredly are the out-breathing and in- breathing; and hence he says by that (prayer), * may he who rules over the rain favour thee with rain r Let him then take it up, with this text, for then the rain will at all times be propitious. He anoints it (the prastara) : thereby he makes him (the sacrificer) an oblation, thinking, 'May he, as an obla- tion, go to the world of the gods !' 13.
2ith rain r Let him then take it up, with this text, for then the rain will at all times be propitious. He anoints it (the prastara) : thereby he makes him (the sacrificer) an oblation, thinking, 'May he, as an obla- tion, go to the world of the gods !' 13. He anoints the top (of the prastara with the butter) in the ^uhu, the middle part (with that) in the upabhr/t, and the lower end (with that) in the dhruva; for the^uhu is, as it were, the top, the upabhm the middle, and the dhruva the root. 1 Cf. Ait. Ar. Ill, I, 2, 2-4 (Max Mtiller, Up. I, p. 249): 'The first half (of a sawhita or combination of final and initial letters) is the earth, the second half heaven, their uniting the rain, the uniter Par^anya. And so it is when he (Paro-anya) rains thus strongly, without ceasing, day and night; then they say also (in ordinary language), " Heaven and earth have come together.'" See also ^at. Br. I, 7, 2, 1 6. [12] R 242 S-ATAPATHA-BRAHMAJVA. 14. He anoints (each time), with the text (Va^. S. II, 16 e), ' May (the gods) eat, licking the anointed birdM' He thereby causes it (the prastara and hence symbolically the sacrificer) to be a bird and fly up from this world of men to the world of the gods. He then draws it twice (towards the Aha- vaniya) alow (near the ground). The reason why he must draw it alow (is this) : the prastara is the sacrificer ; and in this way he does not remove him from this firm footing of his ; and he, moreover, secures rain for this locality. 15. He draws it along, with the text (Va^. S. II, 16 f), 'Go to the spotted (mares) of the Maruts!' He means to say, ' Go to the world of the gods,' when he says, ' Go to the spotted (mares) of the Maruts-!' — 'Having become a spotted cow, go to the sky and thence bring us rain hither!' The spotted cow, doubtless, is this (earth) : whatever rooted and rootless food is here on this (earth), by that this (earth) is a spotted cow. ' Having become ^ Vyantu vayo 'ktaw rihawa-^. IMahidhara interprets it, 'May the birds (i.e. the metres) go (?to heaven, — taking and) licking the anointed (prastara).' The Ka«vas read, 'vyantu vayo ripto riha?/a^.' The Black Ya^s (Taitt. S. I, i, 13, i) has 'akta/« rihawa viyantu vaya//, pra^a;« yoniwz ma nirmr/Tcsham, apyayantam apa oshadhaya;^,' which Sayawa explains by ' May the birds having licked the anointed (top) go their several ways,' &c. ; and the Taitt. Br.
3^.' The Black Ya^s (Taitt. S. I, i, 13, i) has 'akta/« rihawa viyantu vaya//, pra^a;« yoniwz ma nirmr/Tcsham, apyayantam apa oshadhaya;^,' which Sayawa explains by ' May the birds having licked the anointed (top) go their several ways,' &c. ; and the Taitt. Br. Ill, 3, 9, 3 remarks to viyantu vaya^, 'Having made him birds, he makes him go to the heavenly world.' According to Sayawa, the three above formulas are by Apastamba referred to the three acts of anointing, whereas the others, he says, divide the first formula into two, and use the second one (pra^am, &c.) while the lower part of the prastara is anointed. See, however, Hillebrandt, Neu- und Vollm. p. 142, note 3. "^ The Black Ya^us (Taitt. S. I, i, 13) has, ' The spotted (mares) of the Maruts are ye (O plants)!' I KAiVJDA, 8 ADHYAYA, 3 BRAHMAiVA, 1 9. 243 this (earth), go thou to the sky!' this is what he thereby says. ' Thence bring us rain hither ! ' From rain certainly spring vigour, sap, well-being : for this reason he says, ' thence bring us rain hither !' 16. He then takes a single stalk from it. The prastara-bunch is the sacrificer ; and therefore, if he were to throw the whole prastara (at once) Into the fire, the sacrificer would speedily go to yonder world. In this way, however, the sacrificer will live long ; and what the full measure of human life here on earth is, for that he takes this (single stalk) therefrom. 17. Having held (the prastara) for a moment, he throws it into the fire : whither his (the sacrificer's) one (part of) self (or, body)^ went, thither he thereby causes it to go 2. But were he not to throw it into the fire, he would cut off the sacrificer from (yonder) world. In this way, however, he does not cut off the sacrificer from (yonder) world. 18. He throws it (with Its top) to the east, for the east is the region of the gods ; or to the north, for the north is the region of man. With the fingers only they should smooth It down, not with pieces of wood; since it Is with sticks that they pierce any other corpse. Fearing, lest they should treat it in the same way as any other corpse, they should smooth it down with the fingers only, not with pieces of wood. When the Hotr^' recites the song of praise, — 19. The Agnidhra says (to the Adhvaryu), 'Throw ^ The itara dtma in pars. 17 and 19 have to be taken cor- relatively. 2 That is to say, he makes sure that the sacrificer has really obtained the object for which the sacrifice was undertaken,— the right to go to the heavenly world after his death. R 2 244 5'ATAPATHA-BRAHMAiV\\.
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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