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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1he accomplish- ment of the sacrifice ; for whatever oblation the gods graciously accept, by that he gains great things : hence he says, ' (he) has graciously accepted it.' And ' (he) has grown in strength ' he says, because what the gods delight in, they make mountain high : for this reason he says ' (he) has increased.' 11. '(He) has acquired (lit. made for himself) greater power ' he says ; for assuredly the power of the gods is the sacrifice : it is the latter therefore which they make still greater; and for this reason he says '(he) has acquired greater power.' 12. ' May he prosper In this sacrifice which goes to the gods !' he thereby says, ' May he be successful in this sacrifice which goes to the gods.' — ' Thus prays this sacrificer, N. N. ^;' here he gives the name, and thereby makes him directly successful in his prayer. 13. 'He prays for long life,' what there (viz. at the Invocation of the i^a)^ was (called implicitly) ' future worship of the gods,' that is here (called) expressly ' long life.' ^ Asv. S. reads twice asau 'N.N., N.N.;' and the commentary remarks that the Hot;-/ has here to pronounce both the ordinary name of the sacrificer, and his nakshatra name (i. e. the mystic name given him for the duration of the sacrifice, and derived from the respective lunar mansion, or its tutelary deity). This practice was probably not yet in vogue in the time of our author. Cf Weber, Nakshatra II, p. 316 seq. '^ See I, 8, I, 30 seq. 252 DATAPATH A-BRAHMAJVA. 14. 'He prays for abundant offspring,' — what then was ' more abundant offering,' that is here expressly * abundant offspring.' He who proceeds in this way will ensure dominion. He may, however, say, * He prays for future worship of the gods,' for thereby (he ensures) long life, offspring, cattle ^ 15. 'He prays for more abundant offering,' thereby (he prays for) that same object. ' He prays for dominion over his co-evals (or countrymen);' — his co-evals, doubtless, are his vital airs, for he is born along with his vital airs : hence he thereby prays for vital airs. 16. 'He prays for a heavenly abode;' — he who sacrifices assuredly sacrifices with the desire that there may be for him also (a place) in the world of the gods : he thereby confers on him a share in the world of the gods 2. 'May he obtain, may he accomplish what he prays for through this offering!' he thereby says, ' May all, that he prays for through this offering, be fulfilled to him !' 1 7. These five prayers for blessings he offers now, and three (he offered) at the i^a, these are eight.
2may he accomplish what he prays for through this offering!' he thereby says, ' May all, that he prays for through this offering, be fulfilled to him !' 1 7. These five prayers for blessings he offers now, and three (he offered) at the i^a, these are eight. Of eight syllables, truly, consists the gayatri metre, and the gdyatri means vigour : hence he thereby imparts vigour to the prayers. 1 8. Let him not offer more than these ; for if he offered more, he would do what is in excess ; and what is in excess at the sacrifice, that remains over ^ The ritual of the Black Ya^ur-veda (Taitt. Br. Ill, 5. 10; Taitt. S. II, 6, 9, 7) and the Asv. S. prescribe both these formulas. The order of formulas also, as there given, differs somewhat from that of our work. ^ The Black Ya^ur-veda and Ajv. 5". insert here, ' lie prays for all that is dear to him.' I KANDA, 9 ADFIYAYA, I BRAHMAiVA, 21. 253 for the benefit of his spiteful enemy : hence he should not offer more (prayers) than these. 19. Even less, — seven (he may offer) \ — 'May the gods vouchsafe him that!' he thereby says, * May the gods grant him that.' — ' May the god Agni solicit that from the gods, we men from Agni — ,' he thereby says, ' May the god Agni solicit that from the gods, and we will then solicit it for this (sacrificer) from Agni — ' 20. ' — What was searched for and found 2;' they indeed searched for the sacrifice, and found it : there- fore he says, 'what was searched for and found.' — And 'may both heaven and earth guard this one (en am) from anxiety!' he thereby says, ' may both heaven and earth protect him from suffering.' 2 1. Here now some say, 'And may both heaven and earth guard me (ma 2) . . . ,' arguing that in this way the Hotr^" does not exclude himself from the benediction. Let him not, however, say this ; for, surely, the benediction at the sacrifice is for the sacrificer : what then have the officiating priests to do with it ? Whatever blessing the officiating priests invoke at the sacrifice, that is for the sacrificer only. On the other hand, whoever says, 'and may both heaven and earth guard me . . . ,' does not establish ^ That is, if he chooses to omit the second formula mentioned in par, 14. ^ ' Ish/aw ks. v'lttzm ka..' This is also the reading of the Asv. S. (P'What was wished for and obtained'). The Ka«va text reads ' ish/a7« H vittaw /^abhut.' Our author seems here to refer to the legend in I, 5, 2, 6 seq., or to that in I, 6, 2, i seq. The reading of the Black Ya^us, ish/a;« ka.
3e reading of the Asv. S. (P'What was wished for and obtained'). The Ka«va text reads ' ish/a7« H vittaw /^abhut.' Our author seems here to refer to the legend in I, 5, 2, 6 seq., or to that in I, 6, 2, i seq. The reading of the Black Ya^us, ish/a;« ka. vitaw X'a, 'what has been offered up and accepted (eaten by the gods),'is probably the original and correct one. ^ The Kaz/va recension, the Black Ya^ur-veda, and Asv. S. read no, 'us.' 2 54 5ATAPATHA-BRAHMAiVA. that blessing anywhere : let him therefore say, ' and may both heaven and earth guard this one. . . .' 2 2. 'Hither lies the course of any boon;' he thereby makes over to this (sacrificer) whatever is excellent in the sacrifice : for this reason he says, ' hither lies the course of any boon.' 23. 'And this adoration (shall be offered) to the gods!' having attained the completion of the sacrifice, he thereby renders adoration to the gods : for this reason he says, ' and this adoration to the gods !' 24. Thereupon he pronounces the 'All-hail and blessing' (i-am-yos)\ Now it was 6'amyu Barhas- patya who perceived, in its true nature, the con- summation of the sacrifice. He went to share in the world of the gods. Thereupon that (knowledge) was entirely lost to men. 25. It then became known to the 7?/shis, that 6amyu B^rhaspatya had perceived, in its true nature, the consummation of the sacrifice, and had gone to share in the world of the gods. By pronouncing the sam- yo/i, they attained to that same consummation of the sacrifice which ^Samyu Barhaspatya had perceived ; and to that same consummation of the sacrifice, which vSamyu Barhaspatya had perceived, this (Hot;-/) ^ See p. 247, note 2. The original meaning of the terms ^am yos, as they occur in the Rig-veda, is happily rendered by Professor Max Miiller (Translation of the Rig-veda, I, p. 182) by 'health and wealth.' In the sacrificial ceremonial a deeper sig- nificance has come to be attached to this benedictory formula, for which it is difficult to find an exact equivalent. The entire j-amyu- vaka, as here given, forms part of a khila to the last book of the i?z'k-Sa;«hita ; cf. Max IMiillcr's edition, vol. vi. p. 32; A.Weber, Ind. Stud. IV, p. 431. The Black Ya^g'us version of the legend regarding ^"amyu Barhaspatya (Taitt. S. II, 6, 10) is quite different from ours; they were both invented to explain sa.m yos. I KANDA, 9 ADHYAYA, I BRAHMA^-A, 29. 255 IS attains by pronouncing the 5am-yo/^. For thi reason he pronounces the 'All-hail and blessing.' 26.
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.
1he accomplish- ment of the sacrifice ; for whatever oblation the gods graciously accept, by that he gains great things : hence he says, ' (he) has graciously accepted it.' And ' (he) has grown in strength ' he says, because what the gods delight in, they make mountain high : for this reason he says ' (he) has increased.' 11. '(He) has acquired (lit. made for himself) greater power ' he says ; for assuredly the power of the gods is the sacrifice : it is the latter therefore which they make still greater; and for this reason he says '(he) has acquired greater power.' 12. ' May he prosper In this sacrifice which goes to the gods !' he thereby says, ' May he be successful in this sacrifice which goes to the gods.' — ' Thus prays this sacrificer, N. N. ^;' here he gives the name, and thereby makes him directly successful in his prayer. 13. 'He prays for long life,' what there (viz. at the Invocation of the i^a)^ was (called implicitly) ' future worship of the gods,' that is here (called) expressly ' long life.' ^ Asv. S. reads twice asau 'N.N., N.N.;' and the commentary remarks that the Hot;-/ has here to pronounce both the ordinary name of the sacrificer, and his nakshatra name (i. e. the mystic name given him for the duration of the sacrifice, and derived from the respective lunar mansion, or its tutelary deity). This practice was probably not yet in vogue in the time of our author. Cf Weber, Nakshatra II, p. 316 seq. '^ See I, 8, I, 30 seq. 252 DATAPATH A-BRAHMAJVA. 14. 'He prays for abundant offspring,' — what then was ' more abundant offering,' that is here expressly * abundant offspring.' He who proceeds in this way will ensure dominion. He may, however, say, * He prays for future worship of the gods,' for thereby (he ensures) long life, offspring, cattle ^ 15. 'He prays for more abundant offering,' thereby (he prays for) that same object. ' He prays for dominion over his co-evals (or countrymen);' — his co-evals, doubtless, are his vital airs, for he is born along with his vital airs : hence he thereby prays for vital airs. 16. 'He prays for a heavenly abode;' — he who sacrifices assuredly sacrifices with the desire that there may be for him also (a place) in the world of the gods : he thereby confers on him a share in the world of the gods 2. 'May he obtain, may he accomplish what he prays for through this offering!' he thereby says, ' May all, that he prays for through this offering, be fulfilled to him !' 1 7. These five prayers for blessings he offers now, and three (he offered) at the i^a, these are eight.
2may he accomplish what he prays for through this offering!' he thereby says, ' May all, that he prays for through this offering, be fulfilled to him !' 1 7. These five prayers for blessings he offers now, and three (he offered) at the i^a, these are eight. Of eight syllables, truly, consists the gayatri metre, and the gdyatri means vigour : hence he thereby imparts vigour to the prayers. 1 8. Let him not offer more than these ; for if he offered more, he would do what is in excess ; and what is in excess at the sacrifice, that remains over ^ The ritual of the Black Ya^ur-veda (Taitt. Br. Ill, 5. 10; Taitt. S. II, 6, 9, 7) and the Asv. S. prescribe both these formulas. The order of formulas also, as there given, differs somewhat from that of our work. ^ The Black Ya^ur-veda and Ajv. 5". insert here, ' lie prays for all that is dear to him.' I KANDA, 9 ADFIYAYA, I BRAHMAiVA, 21. 253 for the benefit of his spiteful enemy : hence he should not offer more (prayers) than these. 19. Even less, — seven (he may offer) \ — 'May the gods vouchsafe him that!' he thereby says, * May the gods grant him that.' — ' May the god Agni solicit that from the gods, we men from Agni — ,' he thereby says, ' May the god Agni solicit that from the gods, and we will then solicit it for this (sacrificer) from Agni — ' 20. ' — What was searched for and found 2;' they indeed searched for the sacrifice, and found it : there- fore he says, 'what was searched for and found.' — And 'may both heaven and earth guard this one (en am) from anxiety!' he thereby says, ' may both heaven and earth protect him from suffering.' 2 1. Here now some say, 'And may both heaven and earth guard me (ma 2) . . . ,' arguing that in this way the Hotr^" does not exclude himself from the benediction. Let him not, however, say this ; for, surely, the benediction at the sacrifice is for the sacrificer : what then have the officiating priests to do with it ? Whatever blessing the officiating priests invoke at the sacrifice, that is for the sacrificer only. On the other hand, whoever says, 'and may both heaven and earth guard me . . . ,' does not establish ^ That is, if he chooses to omit the second formula mentioned in par, 14. ^ ' Ish/aw ks. v'lttzm ka..' This is also the reading of the Asv. S. (P'What was wished for and obtained'). The Ka«va text reads ' ish/a7« H vittaw /^abhut.' Our author seems here to refer to the legend in I, 5, 2, 6 seq., or to that in I, 6, 2, i seq. The reading of the Black Ya^us, ish/a;« ka.
3e reading of the Asv. S. (P'What was wished for and obtained'). The Ka«va text reads ' ish/a7« H vittaw /^abhut.' Our author seems here to refer to the legend in I, 5, 2, 6 seq., or to that in I, 6, 2, i seq. The reading of the Black Ya^us, ish/a;« ka. vitaw X'a, 'what has been offered up and accepted (eaten by the gods),'is probably the original and correct one. ^ The Kaz/va recension, the Black Ya^ur-veda, and Asv. S. read no, 'us.' 2 54 5ATAPATHA-BRAHMAiVA. that blessing anywhere : let him therefore say, ' and may both heaven and earth guard this one. . . .' 2 2. 'Hither lies the course of any boon;' he thereby makes over to this (sacrificer) whatever is excellent in the sacrifice : for this reason he says, ' hither lies the course of any boon.' 23. 'And this adoration (shall be offered) to the gods!' having attained the completion of the sacrifice, he thereby renders adoration to the gods : for this reason he says, ' and this adoration to the gods !' 24. Thereupon he pronounces the 'All-hail and blessing' (i-am-yos)\ Now it was 6'amyu Barhas- patya who perceived, in its true nature, the con- summation of the sacrifice. He went to share in the world of the gods. Thereupon that (knowledge) was entirely lost to men. 25. It then became known to the 7?/shis, that 6amyu B^rhaspatya had perceived, in its true nature, the consummation of the sacrifice, and had gone to share in the world of the gods. By pronouncing the sam- yo/i, they attained to that same consummation of the sacrifice which ^Samyu Barhaspatya had perceived ; and to that same consummation of the sacrifice, which vSamyu Barhaspatya had perceived, this (Hot;-/) ^ See p. 247, note 2. The original meaning of the terms ^am yos, as they occur in the Rig-veda, is happily rendered by Professor Max Miiller (Translation of the Rig-veda, I, p. 182) by 'health and wealth.' In the sacrificial ceremonial a deeper sig- nificance has come to be attached to this benedictory formula, for which it is difficult to find an exact equivalent. The entire j-amyu- vaka, as here given, forms part of a khila to the last book of the i?z'k-Sa;«hita ; cf. Max IMiillcr's edition, vol. vi. p. 32; A.Weber, Ind. Stud. IV, p. 431. The Black Ya^g'us version of the legend regarding ^"amyu Barhaspatya (Taitt. S. II, 6, 10) is quite different from ours; they were both invented to explain sa.m yos. I KANDA, 9 ADHYAYA, I BRAHMA^-A, 29. 255 IS attains by pronouncing the 5am-yo/^. For thi reason he pronounces the 'All-hail and blessing.' 26.
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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