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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1a (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. He intones, 'We long for that All-hail and blessing {s2Lm-yo/i);' whereby he says, 'We long for that consummation of the sacrifice which ^'amyu Barhaspatya perceived. 2 7. ' Success to the sacrifice, success to the lord of sacrifice!' he who wishes for the consummation of the sacrifice, thereby wishes success to the sacri- fice and success to the lord of sacrifice. — ' Bliss (svasti) to us, bliss to men!' he thereby says, ' May we enjoy bliss among the gods, bliss among men ! ' — ' May the means of salvation ascend on high!' he thereby says, 'May this sacrifice secure for us the world of the gods 1 ' 28. ' All-hail, for us, to the two-footed, all-hail to the four-footed M ' for so far as the two-footed and the four-footed (extend), so far does this universe (ex- tend). Having now attained the consummation of the sacrifice, he bids All-hail to this (sacrificer), and for this reason he says, 'All-hail, for us, to the two- footed, all-hail to the four-footed ! ' 29. He then touches (the earth) thus with this (finger) 2. Non-human, verily, he becomes at the ^ This formula occurs almost identically in Rig-veda VI, 74, i; VII, 54, i; (IX, 69, 7.) Cf. Max Miiller, Translation of the Rig- veda, I, p. 180, where attention is drawn to a somewhat similar phrase in the Umbric prayers of the Eugubian tables. In Katy. Ill, 6, 21 the touching of the altar is prescribed, with the text Va^. S. II, 19 b; the commentators differ as to whether the sacrificer or the Adhvaryu is to do this. The Kawva Sawhita omits that formula, and hence assigns this touching to the Hotrz'. Harisvamin remarks that the Hotn touches the earth with the little finger of his right hand, as stated in the Ka«va recension. The^latter reads 'with the little finger.' No mention is made in the Asv. S. of this touching of Lhe earth on the part of the Hot/-/. 256 i'ATAPATHA-BRAHMAiVA. time when he is chosen for the office of sacrificial priest ; and, this earth being a safe standing-place, he thereby (viz. by touching the earth) stands on this safe standing-place ; and he thereby also again becomes human : for this reason he thus touches (the earth) with this (finger). Second Brahmaata. The PATN?SAiI/YAGAS. 1. Being about to perform the patnisa;;^ya^as^ they betake themselves back to the Garhapatya fire.
2fe standing-place ; and he thereby also again becomes human : for this reason he thus touches (the earth) with this (finger). Second Brahmaata. The PATN?SAiI/YAGAS. 1. Being about to perform the patnisa;;^ya^as^ they betake themselves back to the Garhapatya fire. The Adhvaryu takes the ^^uhta and sruva, the Hotri the veda, and the Agnidhra the butter-(melting) pot. 2. Here now the Adhvaryu, according to some, passes the Ahavaniya on the east side. Let him not, however, do this ; for were he to w^alk on that side, he would be outside the sacrifice. 3. According to others, the Adhvaryu walks (so as to pass) behind the (sacrificer's) wife ^. Let him not, however, do this either ; for verily the Adhvaryu is the fore-part, and the wife is the hind- part of the sacrifice : hence, if he were to pass so, it would be as if one were to put his head behind ; and he (the Adhvaryu) would be outside the sacrifice. ^ The meaning of the term seems to be 'offerings made (to some deities) along with the wives (of the gods) ;' the deities to whom the four offerings are made, being Soma, Tvash/rz", the Devapa- tnyzh (wives of the gods), and Agni Gr/hapati. ^ The lady of the house occupies a seat south-west of the Garhapatya fire. See I, 3, i, 12. The Adhvaryu now sits down with raised knees (south of her, with his face to the north-east). Katy. Ill, 7, 5. The Agnidhra sits down in the same way north of the fire, with his face to the south, and the Hot?/' in the middle; cf. Hillebrandt, Neu- und VoUm. p. 151. I KAJVDA, 9 ADHYAYA, 2 BRAHMAiVA, 7. 257 4. According to others, the Adhvaryu passes between the wife (and the Garhapatya fire). Let him not, however, do this either ; for were he to pass that way, he would cut off the wife from the sacrifice. Along the east side of the Garhapatya and the inner side of the Ahavaniya (he passes) ; for thus he is not outside the sacrifice ; and as be- fore, in walking forward (to the Ahavaniya), he passed along the inner side, so he now also takes that path. 5. They now perform the pa tnisa?;^ya_^as. From the sacrifice offspring is assuredly produced; and (that offspring) produced from the sacrifice is pro- duced from union ; and (the offspring) produced from union is produced after (in consequence of) the completion^ of the sacrifice: hence one thereby (i.e. by the patnisa;;^ya^as) causes that (offspring) to be produced by means of a productive union after the completion of the sacrifice. And so now also off- spring is produced by means of a productive union after the completion of the sacrifice.
3e one thereby (i.e. by the patnisa;;^ya^as) causes that (offspring) to be produced by means of a productive union after the completion of the sacrifice. And so now also off- spring is produced by means of a productive union after the completion of the sacrifice. This is why they now perform the patnisa^/^ya^'as. 6. He makes offerino- to four deities. Four doubt- less means a couple; for a couple means a pair (dvandva, lit. two and two), and two and two in- deed they are: thus a productive union is thereby effected; and accordingly he makes offering to four deities. 7. He makes (the offerings) of butter for sacrifi- cial food. Butter indeed means seed : hence he thereby scatters seed, and therefore makes them of butter for sacrificial food. ^ Or, ' is produced from the hind-part of the sacrifice/ i. e. from the sacrificer's wife, seated behind the aUar, see par. 3. [12] S 258 5ATAPATHA-BRAHMAJVA. 8. In a low voice they engage in this (per- formance) ^ Secretly, doubtless, union takes place ; and secretly also (takes place) what (is spoken) in a low voice : this is why they perform in a low voice. 9. He first makes offering to Soma. Soma indeed means seed ; hence he thereby scatters seed : this is why he makes offering to Soma. 10. He then makes offering to Tvash/r?'. Now, it is Tvash/r/ who transforms seed which is scat- tered. Accordingly it is he who transforms the seed now scattered 2 : this is why he makes offering to Tvash/r/. 11. He then makes offering to the wives of the gods. In the wives, in the womb, the seed assuredly is planted, and thence it is produced ; hence he thereby plants the seed in the wives, in the womb ; and thence it is produced : for this reason he makes offerincf to the wives of the cjods. 1 2. When he offers to the wives of the gods, he shuts (the fire) out from view on the eastern side ; for, up to the time when they offer to the samish/a- ya^s, the deities continue waiting, thinking, ' This ^ The Adhvaryu calls on the Hot;-/: 'For Soma (Tvash//'/, &c. respectively)' (in a low voice) — 'recite!' (aloud). The Hotr/ then recites the invitatory prayer (anuvakya, for which see Asv. Sr. I, 10, 5) in a low voice, except the concluding ' om !' which he pro- nounces aloud. The Adhvaryu now calls on the Agnidhra, who responds with 'Astu jrausha/.' Thereupon the Adhvaryu calls on the Hot;-/, ' For Soma,' &c.
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.
1a (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. He intones, 'We long for that All-hail and blessing {s2Lm-yo/i);' whereby he says, 'We long for that consummation of the sacrifice which ^'amyu Barhaspatya perceived. 2 7. ' Success to the sacrifice, success to the lord of sacrifice!' he who wishes for the consummation of the sacrifice, thereby wishes success to the sacri- fice and success to the lord of sacrifice. — ' Bliss (svasti) to us, bliss to men!' he thereby says, ' May we enjoy bliss among the gods, bliss among men ! ' — ' May the means of salvation ascend on high!' he thereby says, 'May this sacrifice secure for us the world of the gods 1 ' 28. ' All-hail, for us, to the two-footed, all-hail to the four-footed M ' for so far as the two-footed and the four-footed (extend), so far does this universe (ex- tend). Having now attained the consummation of the sacrifice, he bids All-hail to this (sacrificer), and for this reason he says, 'All-hail, for us, to the two- footed, all-hail to the four-footed ! ' 29. He then touches (the earth) thus with this (finger) 2. Non-human, verily, he becomes at the ^ This formula occurs almost identically in Rig-veda VI, 74, i; VII, 54, i; (IX, 69, 7.) Cf. Max Miiller, Translation of the Rig- veda, I, p. 180, where attention is drawn to a somewhat similar phrase in the Umbric prayers of the Eugubian tables. In Katy. Ill, 6, 21 the touching of the altar is prescribed, with the text Va^. S. II, 19 b; the commentators differ as to whether the sacrificer or the Adhvaryu is to do this. The Kawva Sawhita omits that formula, and hence assigns this touching to the Hotrz'. Harisvamin remarks that the Hotn touches the earth with the little finger of his right hand, as stated in the Ka«va recension. The^latter reads 'with the little finger.' No mention is made in the Asv. S. of this touching of Lhe earth on the part of the Hot/-/. 256 i'ATAPATHA-BRAHMAiVA. time when he is chosen for the office of sacrificial priest ; and, this earth being a safe standing-place, he thereby (viz. by touching the earth) stands on this safe standing-place ; and he thereby also again becomes human : for this reason he thus touches (the earth) with this (finger). Second Brahmaata. The PATN?SAiI/YAGAS. 1. Being about to perform the patnisa;;^ya^as^ they betake themselves back to the Garhapatya fire.
2fe standing-place ; and he thereby also again becomes human : for this reason he thus touches (the earth) with this (finger). Second Brahmaata. The PATN?SAiI/YAGAS. 1. Being about to perform the patnisa;;^ya^as^ they betake themselves back to the Garhapatya fire. The Adhvaryu takes the ^^uhta and sruva, the Hotri the veda, and the Agnidhra the butter-(melting) pot. 2. Here now the Adhvaryu, according to some, passes the Ahavaniya on the east side. Let him not, however, do this ; for were he to w^alk on that side, he would be outside the sacrifice. 3. According to others, the Adhvaryu walks (so as to pass) behind the (sacrificer's) wife ^. Let him not, however, do this either ; for verily the Adhvaryu is the fore-part, and the wife is the hind- part of the sacrifice : hence, if he were to pass so, it would be as if one were to put his head behind ; and he (the Adhvaryu) would be outside the sacrifice. ^ The meaning of the term seems to be 'offerings made (to some deities) along with the wives (of the gods) ;' the deities to whom the four offerings are made, being Soma, Tvash/rz", the Devapa- tnyzh (wives of the gods), and Agni Gr/hapati. ^ The lady of the house occupies a seat south-west of the Garhapatya fire. See I, 3, i, 12. The Adhvaryu now sits down with raised knees (south of her, with his face to the north-east). Katy. Ill, 7, 5. The Agnidhra sits down in the same way north of the fire, with his face to the south, and the Hot?/' in the middle; cf. Hillebrandt, Neu- und VoUm. p. 151. I KAJVDA, 9 ADHYAYA, 2 BRAHMAiVA, 7. 257 4. According to others, the Adhvaryu passes between the wife (and the Garhapatya fire). Let him not, however, do this either ; for were he to pass that way, he would cut off the wife from the sacrifice. Along the east side of the Garhapatya and the inner side of the Ahavaniya (he passes) ; for thus he is not outside the sacrifice ; and as be- fore, in walking forward (to the Ahavaniya), he passed along the inner side, so he now also takes that path. 5. They now perform the pa tnisa?;^ya_^as. From the sacrifice offspring is assuredly produced; and (that offspring) produced from the sacrifice is pro- duced from union ; and (the offspring) produced from union is produced after (in consequence of) the completion^ of the sacrifice: hence one thereby (i.e. by the patnisa;;^ya^as) causes that (offspring) to be produced by means of a productive union after the completion of the sacrifice. And so now also off- spring is produced by means of a productive union after the completion of the sacrifice.
3e one thereby (i.e. by the patnisa;;^ya^as) causes that (offspring) to be produced by means of a productive union after the completion of the sacrifice. And so now also off- spring is produced by means of a productive union after the completion of the sacrifice. This is why they now perform the patnisa^/^ya^'as. 6. He makes offerino- to four deities. Four doubt- less means a couple; for a couple means a pair (dvandva, lit. two and two), and two and two in- deed they are: thus a productive union is thereby effected; and accordingly he makes offering to four deities. 7. He makes (the offerings) of butter for sacrifi- cial food. Butter indeed means seed : hence he thereby scatters seed, and therefore makes them of butter for sacrificial food. ^ Or, ' is produced from the hind-part of the sacrifice/ i. e. from the sacrificer's wife, seated behind the aUar, see par. 3. [12] S 258 5ATAPATHA-BRAHMAJVA. 8. In a low voice they engage in this (per- formance) ^ Secretly, doubtless, union takes place ; and secretly also (takes place) what (is spoken) in a low voice : this is why they perform in a low voice. 9. He first makes offering to Soma. Soma indeed means seed ; hence he thereby scatters seed : this is why he makes offering to Soma. 10. He then makes offering to Tvash/r?'. Now, it is Tvash/r/ who transforms seed which is scat- tered. Accordingly it is he who transforms the seed now scattered 2 : this is why he makes offering to Tvash/r/. 11. He then makes offering to the wives of the gods. In the wives, in the womb, the seed assuredly is planted, and thence it is produced ; hence he thereby plants the seed in the wives, in the womb ; and thence it is produced : for this reason he makes offerincf to the wives of the cjods. 1 2. When he offers to the wives of the gods, he shuts (the fire) out from view on the eastern side ; for, up to the time when they offer to the samish/a- ya^s, the deities continue waiting, thinking, ' This ^ The Adhvaryu calls on the Hot;-/: 'For Soma (Tvash//'/, &c. respectively)' (in a low voice) — 'recite!' (aloud). The Hotr/ then recites the invitatory prayer (anuvakya, for which see Asv. Sr. I, 10, 5) in a low voice, except the concluding ' om !' which he pro- nounces aloud. The Adhvaryu now calls on the Agnidhra, who responds with 'Astu jrausha/.' Thereupon the Adhvaryu calls on the Hot;-/, ' For Soma,' &c.
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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