Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1. 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 single stalk) after (the prastara)!' — 'whither his (the sacrificer's) other self went, thither make it now go,' this is what he thereby says. [The Adhvaryu] having thrown it silently after, touches himself, with the text (Va^. S. II, i6 f): 'Guardian of the eye art thou, O Agni ; guard mine eye!' In this way also he does not throw himself into the fire after (the prastara or sacrificer). 20. He (the Agntdhra) then says ^ (to the Adh- varyu), 'Discourse together!' — he thereby says, ' Make him (the sacrificer) discourse with the gods.' [The Adhvaryu asks], 'Has he gone (to the gods), Agnidh ?' whereby he says, 'Has he really gone ?' — 'He has gone!' replies the other. — 'Bid (the gods) hear!' by these words he (the Adhvaryu) means to say, ' Make him (the sacrificer) be heard, make him be noticed by the gods!' — 'May (one or they) hear (srausha/)!' thereby he (the Agnidhra) means to say, ' They know him, they have recognised him.' Thus the Adhvaryu and the Agnidhra lead the sacrificer to the world of the gods. 21. He (the Adhvaryu) then says, 'Good-speed to the divine Hotrt's^V The divine Hotrts assuredly are these enclosing-sticks, since these are Agnis (fires) : it is to them that he thereby bids good- speed, and therefore he says, 'good-speed to the ^ He touches himself near the heart, or, according to Vaidyanatha, he touches his eyes. After this he has, as usual, to touch the lustral water. See p. 2, note 2. ^ Here begins the ja;«yuvaka; see p. 241, note i. ^ ' Svaga dafvya h6lrihhyaA.' The form daivya seems to have become fixed before hot;-/, in consequence of its frequent use, especially in the Apii hymns, as nom. ace. dual daivya hotara; and in the invocation of the L/a, as nom. plur. dafvya h6tara//. I KAiVDA, 8 ADHYAYA, 3 BRAHMAiVA, 25. 245 divine HotrtsV — 'Success (svasti) to the human!' thereby he desires that this human Hotri may not fail. 22. He now throws the enclosing-sticks into the fire. The middle enclosing-stick he throws first, with the text (Vaf. S. II, 17 a), 'The stick which thou laidst around thee, O divine Agni, when thou wert concealed by the Pa;ns, I bring thee for thy pleasure; may it not prove faithless to thee!' — With (ib. b), 'Approach ye the place beloved of Agni!' he throws the two others after it. 23.
2'The stick which thou laidst around thee, O divine Agni, when thou wert concealed by the Pa;ns, I bring thee for thy pleasure; may it not prove faithless to thee!' — With (ib. b), 'Approach ye the place beloved of Agni!' he throws the two others after it. 23. He then^ seizes the ^hu and the upabhrzt at the same time. For on the former occasion 2, when he anoints (the prastara — sacrificer), he makes him an oblation, thinking, ^ May he, as an oblation, go to the world of the gods ! ' for this reason he seizes the ^uhu and the upabhm at the same time. 24. He seizes them for the Vi^ve Deva/^ (the All- gods). For, assuredly, when any sacrificial food is taken without being announced to any one deity, then all the gods think that they have a share in it. Now when he takes that sacrificial food, the (residue of) butter, he does not announce it to any one deity ; and hence he takes up (the two spoons) for the Vi^ve Deva//, and thus makes that (residue of butter) the vai^vadeva^ at the havirya^;^a. 25. He seizes them, with the text (Va^. S. II, 18), ^ Here begins the offering of the remains (sa;;zsrava) of butter ; see p. 236, note 2. 2 See par. 14 above. ' The author again connects the havis-oifering with the more solemn Soma-sacrifice ; tlie third, or evening, Hbation of Soma being supposed to belong to theVijve Deva/^; cf.Va^. S. XIX, 26; Ait. Br. VI, 4. 246 ^ATAPATHA-BRAHMAiVA. ' The residue (of the butter) ye have for your share, ye, mighty by (this) food!' the residue, of course, is that which remains ; — 'O ye gods, staying on the prastara, and representing the enclosing-sticks^;' for both the prastara and the enclosing-sticks have been thrown into the fire; — 'All of you, applauding this speech,' thereby he makes it the vai^vadeva (belonging to the Vi^ve Deva//) ; — ' Be seated on this couch of grass (barhis) and enjoy yourselves! Svaha! Va/^!' as one offers what has been con- secrated by ' vasha/,' this (residue) thereby becomes such for him (the sacrificer). 26. For whomsoever they take the sacrificial food from a cart, for him they unyoke (the spoons, by placing them) on the yoke of that cart, thinking, ' Where we yoke, there we also unyoke ^; ' for from the same place where they yoke, they also unyoke. For him, on the other hand, for whom they take it from a jar, (they unyoke the spoons, by placing them) on the wooden sword, thinking, ' Where we yoke, there we also unyoke ; ' for from the same place where they yoke, they also unyoke. 27.
3they also unyoke. For him, on the other hand, for whom they take it from a jar, (they unyoke the spoons, by placing them) on the wooden sword, thinking, ' Where we yoke, there we also unyoke ; ' for from the same place where they yoke, they also unyoke. 27. Yoke-fellows, indeed, are these two spoons for the sacrifice : he yokes them when he starts ^ (or, ^ Paridheya/;, literally *ye who are to be laid around;' according to Mahidhara = paridhibhava^. The Ka«va text has pari- dhaya^, ' enclosing-sticks.' The Black Ya^us (Taitt. S. I, i, 13, 2) has 'barhishada// (sitting on the barhis)' instead. "^ The original meaning of this sacrificial call, as of the apparently allied vasha/, vausha/, appears to be, 'May he (Agni) carry it (the oblation to the deity)!' Cf. p. 88, note 2. ^ See I, I, 2, 8. * This seems to refer to the time when he gets the spoons ready for their sacred use. He then wipes them with sacrificial grass ; that is, he, as it were, rubs down the horses before starting on his journey to the world of the gods. See p. 68, note i. I KANDA, 9 ADHYAYA, I BRAHMAiVA, I. 247 first uses them). Now, were he only to release (unyoke) either of them after putting it down, it would fall down just as a draught animal ^ (would, if made to lie down before being unyoked). At the Svish/akm these two undergo an unyoking : he then lays them down, and so unyokes them. He then yokes them again, at the after-offerings. Having performed the after-offerings, he effects another un- yoking : he lays them down, and so unyokes them. Thereupon he yokes them again when he seizes them both at the same time; and when he has travelled over the way for which he has yoked them, he unyokes them. After the sacrifice offspring (is produced). Hence this man yokes (unites), and then unyokes, and again yokes them ; and when he has travelled over the way for which he yoked them, he finally unyokes them. He lays (the spoons) down, with the text (Va/. S. H, 19a), 'Fond of butter are ye ; protect the two yoke-fellows ! gracious are ye : lead me to grace !' whereby he says, 'good are ye : lead me to goodness ! ' Ninth Adhyaya. First BRAHMAiVA. I. Now^ when (the Adhvaryu) says, 'The divine Hotre's are summoned for the proclamation of success, ^ I adopt the interpretation of Harisvamin, who translates avirk/iet by adhaA patet. The St. Petersb.
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.
1. 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 single stalk) after (the prastara)!' — 'whither his (the sacrificer's) other self went, thither make it now go,' this is what he thereby says. [The Adhvaryu] having thrown it silently after, touches himself, with the text (Va^. S. II, i6 f): 'Guardian of the eye art thou, O Agni ; guard mine eye!' In this way also he does not throw himself into the fire after (the prastara or sacrificer). 20. He (the Agntdhra) then says ^ (to the Adh- varyu), 'Discourse together!' — he thereby says, ' Make him (the sacrificer) discourse with the gods.' [The Adhvaryu asks], 'Has he gone (to the gods), Agnidh ?' whereby he says, 'Has he really gone ?' — 'He has gone!' replies the other. — 'Bid (the gods) hear!' by these words he (the Adhvaryu) means to say, ' Make him (the sacrificer) be heard, make him be noticed by the gods!' — 'May (one or they) hear (srausha/)!' thereby he (the Agnidhra) means to say, ' They know him, they have recognised him.' Thus the Adhvaryu and the Agnidhra lead the sacrificer to the world of the gods. 21. He (the Adhvaryu) then says, 'Good-speed to the divine Hotrt's^V The divine Hotrts assuredly are these enclosing-sticks, since these are Agnis (fires) : it is to them that he thereby bids good- speed, and therefore he says, 'good-speed to the ^ He touches himself near the heart, or, according to Vaidyanatha, he touches his eyes. After this he has, as usual, to touch the lustral water. See p. 2, note 2. ^ Here begins the ja;«yuvaka; see p. 241, note i. ^ ' Svaga dafvya h6lrihhyaA.' The form daivya seems to have become fixed before hot;-/, in consequence of its frequent use, especially in the Apii hymns, as nom. ace. dual daivya hotara; and in the invocation of the L/a, as nom. plur. dafvya h6tara//. I KAiVDA, 8 ADHYAYA, 3 BRAHMAiVA, 25. 245 divine HotrtsV — 'Success (svasti) to the human!' thereby he desires that this human Hotri may not fail. 22. He now throws the enclosing-sticks into the fire. The middle enclosing-stick he throws first, with the text (Vaf. S. II, 17 a), 'The stick which thou laidst around thee, O divine Agni, when thou wert concealed by the Pa;ns, I bring thee for thy pleasure; may it not prove faithless to thee!' — With (ib. b), 'Approach ye the place beloved of Agni!' he throws the two others after it. 23.
2'The stick which thou laidst around thee, O divine Agni, when thou wert concealed by the Pa;ns, I bring thee for thy pleasure; may it not prove faithless to thee!' — With (ib. b), 'Approach ye the place beloved of Agni!' he throws the two others after it. 23. He then^ seizes the ^hu and the upabhrzt at the same time. For on the former occasion 2, when he anoints (the prastara — sacrificer), he makes him an oblation, thinking, ^ May he, as an oblation, go to the world of the gods ! ' for this reason he seizes the ^uhu and the upabhm at the same time. 24. He seizes them for the Vi^ve Deva/^ (the All- gods). For, assuredly, when any sacrificial food is taken without being announced to any one deity, then all the gods think that they have a share in it. Now when he takes that sacrificial food, the (residue of) butter, he does not announce it to any one deity ; and hence he takes up (the two spoons) for the Vi^ve Deva//, and thus makes that (residue of butter) the vai^vadeva^ at the havirya^;^a. 25. He seizes them, with the text (Va^. S. II, 18), ^ Here begins the offering of the remains (sa;;zsrava) of butter ; see p. 236, note 2. 2 See par. 14 above. ' The author again connects the havis-oifering with the more solemn Soma-sacrifice ; tlie third, or evening, Hbation of Soma being supposed to belong to theVijve Deva/^; cf.Va^. S. XIX, 26; Ait. Br. VI, 4. 246 ^ATAPATHA-BRAHMAiVA. ' The residue (of the butter) ye have for your share, ye, mighty by (this) food!' the residue, of course, is that which remains ; — 'O ye gods, staying on the prastara, and representing the enclosing-sticks^;' for both the prastara and the enclosing-sticks have been thrown into the fire; — 'All of you, applauding this speech,' thereby he makes it the vai^vadeva (belonging to the Vi^ve Deva//) ; — ' Be seated on this couch of grass (barhis) and enjoy yourselves! Svaha! Va/^!' as one offers what has been con- secrated by ' vasha/,' this (residue) thereby becomes such for him (the sacrificer). 26. For whomsoever they take the sacrificial food from a cart, for him they unyoke (the spoons, by placing them) on the yoke of that cart, thinking, ' Where we yoke, there we also unyoke ^; ' for from the same place where they yoke, they also unyoke. For him, on the other hand, for whom they take it from a jar, (they unyoke the spoons, by placing them) on the wooden sword, thinking, ' Where we yoke, there we also unyoke ; ' for from the same place where they yoke, they also unyoke. 27.
3they also unyoke. For him, on the other hand, for whom they take it from a jar, (they unyoke the spoons, by placing them) on the wooden sword, thinking, ' Where we yoke, there we also unyoke ; ' for from the same place where they yoke, they also unyoke. 27. Yoke-fellows, indeed, are these two spoons for the sacrifice : he yokes them when he starts ^ (or, ^ Paridheya/;, literally *ye who are to be laid around;' according to Mahidhara = paridhibhava^. The Ka«va text has pari- dhaya^, ' enclosing-sticks.' The Black Ya^us (Taitt. S. I, i, 13, 2) has 'barhishada// (sitting on the barhis)' instead. "^ The original meaning of this sacrificial call, as of the apparently allied vasha/, vausha/, appears to be, 'May he (Agni) carry it (the oblation to the deity)!' Cf. p. 88, note 2. ^ See I, I, 2, 8. * This seems to refer to the time when he gets the spoons ready for their sacred use. He then wipes them with sacrificial grass ; that is, he, as it were, rubs down the horses before starting on his journey to the world of the gods. See p. 68, note i. I KANDA, 9 ADHYAYA, I BRAHMAiVA, I. 247 first uses them). Now, were he only to release (unyoke) either of them after putting it down, it would fall down just as a draught animal ^ (would, if made to lie down before being unyoked). At the Svish/akm these two undergo an unyoking : he then lays them down, and so unyokes them. He then yokes them again, at the after-offerings. Having performed the after-offerings, he effects another un- yoking : he lays them down, and so unyokes them. Thereupon he yokes them again when he seizes them both at the same time; and when he has travelled over the way for which he has yoked them, he unyokes them. After the sacrifice offspring (is produced). Hence this man yokes (unites), and then unyokes, and again yokes them ; and when he has travelled over the way for which he yoked them, he finally unyokes them. He lays (the spoons) down, with the text (Va/. S. H, 19a), 'Fond of butter are ye ; protect the two yoke-fellows ! gracious are ye : lead me to grace !' whereby he says, 'good are ye : lead me to goodness ! ' Ninth Adhyaya. First BRAHMAiVA. I. Now^ when (the Adhvaryu) says, 'The divine Hotre's are summoned for the proclamation of success, ^ I adopt the interpretation of Harisvamin, who translates avirk/iet by adhaA patet. The St. Petersb.
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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