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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1yer (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. (in a low voice), — ' pronounce the offering prayer !' (aloud); and the Hotr/ recites the ya^ya, in a low voice, except the concluding 'Vans ha/,' which is pronounced aloud, and simultaneously with which the Adhvaryu pours the oblation (consisting of four ladlings of butter from the butter-pot into the ^'uhQ, by means of the sruva) into the fire. ^ He does so in his capacity of divine artificer and architect. I KAA^DA, 9 ADHYAYA, 2 BRAHMAiVA, 1 5. 259 he must offer up to us !' He thereby conceals (this offering) from them ; and accordingly Yaf;1avalkya says, 'Whenever human women here eat^ (they do so) apart from men.' 13. He then makes offering to Agni, the house- holder. Agni, indeed, is this world: hence it is for this world that he thereby produces offspring and that this offspring is produced : this is why he makes offering to Agni, the householder. 14. This (ceremony) concludes with the i^a^; for here are neither enclosing-sticks nor the prastara- bunch. For on that occasion when he wishes the sacrificer good-speed (svaga)' by (offering) the pra- stara, good-speed is at the same time wished to this consort also, since the wife comes (immediately) after the husband. But were he to use a substitute for the prastara-bunch, he would produce lassitude (in the wife) : for this reason this (ceremony) should con- clude with the Ida.. Nevertheless a substitute for the prastara is (optionally) made. 15. If he choose to use a substitute for the pra- stara, he thereby wishes the wife good-speed just as ^ Gighatsanti, 'eat greedily, swallow their food.' The Ka«va text does not mention Ya^navalkya, but merely says, ' hence women also here swallow their food apart from men.' 2 The i(/a-ceremony (I, 8, i, 18) is repeated after the patnisa^w- ya^as, together with the .S'a;;2yuvaka and the offering of remains, but with special reference to the mistress of the house. Since the prastara-bunch and the enclosing-sticks have already been con- sumed by the fire, the Suktavaka is omitted on the present occasion ; the Adhvaryu merely throwing a stalk of the reed-grass of the veda into the fire, as a substitute for the stalk of the prastara (representing the sacrificer). ^ See I, 8, 3, II seq. S 2 26o DATAPATH A-BRAHMAJVA. he wishes the sacrificer good-speed by means of the prastara. 1 6.
2a stalk of the reed-grass of the veda into the fire, as a substitute for the stalk of the prastara (representing the sacrificer). ^ See I, 8, 3, II seq. S 2 26o DATAPATH A-BRAHMAJVA. he wishes the sacrificer good-speed by means of the prastara. 1 6. If he choose to use a substitute for the pra- stara, he phicks out one stalk from the veda, and anoints its top in the ^uhu, its middle part in the sruva, and its lower end in the butter-pan. 17. The Agnidhra then says, ' Throw (it) after ^ !' [The Adhvaryu] having thrown it silently after (the prastara into the fire), touches himself, with the text (Va^. S. II, 16 f), ' Guardian of the eye art thou, O Agni, guard mine eye!' and in this way he avoids throwing himself after (the prastara into the fire). 18. He (the Agnidhra) then says (to the Adh- varyu), 'Discourse together!' (The Adhvaryu says), 'Has he gone (to the gods), Agnidh.'*' 'He has gone!' 'Bid (the gods) hear!' 'May (one or they) hear!' 'Good-speed to the divine Hotr/s! Success to the human!' [Then the Adhvaryu to the Hotr/], 'Pronounce the "All-hail and blessing!"' 19. Thereupon^ he (the Adhvaryu) seizes at the same time the ^uhii and sruva. On the former occasion^ indeed, by anointing (the prastara), he ^ See I, 8, 3, 19 seq. ^ That is, after the Hotrz' has again recited the ^'awyuvaka, in the same way as above, I, 9, i, 26-29. ^ Viz. at the offering of the remains of butter (I, 8, 3, 23), of which the present ceremony is the counterpart. Dr.Hillebrandt, Neu- und Volhn. p. 160, (after a scholiast) calls this modification Pragraha- homa (offered to Agni adabdhilyu a^itama). According to Katy. Ill, 7, 18; 19, this ceremony is followed by the performance, in the Dakshiwa fire, of two(^uhoti) oblations of butter, to Agni sawvejapati and Sarasvati respectively (see the formulas Va^. S. II, 20 b, c); and the pish/alepa-ahuli to the Vi.yve Deva//, being an offering of the remnants of dough, left from the preparation of the sacrificial cakes. These offerings would then be succeeded by the ceremonies treated in par. 21 seq. I KAiV^DA, 9 ADHYAYA, 2 BRAHMAN A, 23. 261 made (the sacrificer) an oblation, thus thinking, ' May he go to the world of the gods as an obla- tion!' For this reason he now seizes the ^uhti and sruva at the same time. 20. He seizes them for Agni, with the text (Va^. S.
3HYAYA, 2 BRAHMAN A, 23. 261 made (the sacrificer) an oblation, thus thinking, ' May he go to the world of the gods as an obla- tion!' For this reason he now seizes the ^uhti and sruva at the same time. 20. He seizes them for Agni, with the text (Va^. S. II, 20 a), *0 Agni, unimpaired in vigour, far-reacher !' because Agni is immortal, he says, ' unimpaired in vigour;' and because Agni is farthest- reaching, he says, ' far-reacher^' — ' Guard me from the thunderbolt ! guard me from bonds ! guard me from defective sacrifice ! guard me from noxious food ! ' he thereby says, ' Protect me from all kinds of injury!' — 'Make our nourishment free from poison !' — nourishment means food : ' make our food wholesome, faultless!' this is what he thereby says. — ' In the lap, pleasant to sit in ;' he thereby says, ' in thyself.' — ' Svaha ! Va/ ! ' since one offers what has been consecrated by 'vasha// this (residue of butter) thereby becomes such for him. 21. The mistress then unties the veda-bunch. The altar (vedi) assuredly is female and the veda is male. For union the veda was made : and accord- ingly when he touches (the altar) with it during the sacrifice, a union productive of offspring is thereby effected. 22. And (the reason) why it is the mistress who unties the veda (is this) : the mistress is female and the veda is male ; consequently a union productive of offspring is thereby effected: this is why the mistress unties the veda. 23. She unties it. Should she wish to do so ^ Haiisvamin derives ajitama and a.s\sh//ia from as, 'to eat' (instead of from as, 'to reach, penetrate'), hence 'the greatest eater.' Mahidhara gives both derivations. 262 5ATAPATHA-BRAHMAJVA. with a Ya^s-text, let her do so with this one (Va^. S. II, 2 1 a), ' The Veda art thou: whereby thou, O divine Veda, hast become Veda for the gods, thereby mayest thou become Veda for meM' 24. (The Hotr/) strews it (from the Garhapatya) as far as (the east end of) the akar-; for the akar is female and the veda is male ; and from behind the male approaches the female: from behind (i. e. west) he accordingly causes it (the altar) to be approached by that male, the veda. For this reason he strews (the grass of the veda) as far as (the east end of) the altar. Concluding Ceremonies. 25.
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.
1yer (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. (in a low voice), — ' pronounce the offering prayer !' (aloud); and the Hotr/ recites the ya^ya, in a low voice, except the concluding 'Vans ha/,' which is pronounced aloud, and simultaneously with which the Adhvaryu pours the oblation (consisting of four ladlings of butter from the butter-pot into the ^'uhQ, by means of the sruva) into the fire. ^ He does so in his capacity of divine artificer and architect. I KAA^DA, 9 ADHYAYA, 2 BRAHMAiVA, 1 5. 259 he must offer up to us !' He thereby conceals (this offering) from them ; and accordingly Yaf;1avalkya says, 'Whenever human women here eat^ (they do so) apart from men.' 13. He then makes offering to Agni, the house- holder. Agni, indeed, is this world: hence it is for this world that he thereby produces offspring and that this offspring is produced : this is why he makes offering to Agni, the householder. 14. This (ceremony) concludes with the i^a^; for here are neither enclosing-sticks nor the prastara- bunch. For on that occasion when he wishes the sacrificer good-speed (svaga)' by (offering) the pra- stara, good-speed is at the same time wished to this consort also, since the wife comes (immediately) after the husband. But were he to use a substitute for the prastara-bunch, he would produce lassitude (in the wife) : for this reason this (ceremony) should con- clude with the Ida.. Nevertheless a substitute for the prastara is (optionally) made. 15. If he choose to use a substitute for the pra- stara, he thereby wishes the wife good-speed just as ^ Gighatsanti, 'eat greedily, swallow their food.' The Ka«va text does not mention Ya^navalkya, but merely says, ' hence women also here swallow their food apart from men.' 2 The i(/a-ceremony (I, 8, i, 18) is repeated after the patnisa^w- ya^as, together with the .S'a;;2yuvaka and the offering of remains, but with special reference to the mistress of the house. Since the prastara-bunch and the enclosing-sticks have already been con- sumed by the fire, the Suktavaka is omitted on the present occasion ; the Adhvaryu merely throwing a stalk of the reed-grass of the veda into the fire, as a substitute for the stalk of the prastara (representing the sacrificer). ^ See I, 8, 3, II seq. S 2 26o DATAPATH A-BRAHMAJVA. he wishes the sacrificer good-speed by means of the prastara. 1 6.
2a stalk of the reed-grass of the veda into the fire, as a substitute for the stalk of the prastara (representing the sacrificer). ^ See I, 8, 3, II seq. S 2 26o DATAPATH A-BRAHMAJVA. he wishes the sacrificer good-speed by means of the prastara. 1 6. If he choose to use a substitute for the pra- stara, he phicks out one stalk from the veda, and anoints its top in the ^uhu, its middle part in the sruva, and its lower end in the butter-pan. 17. The Agnidhra then says, ' Throw (it) after ^ !' [The Adhvaryu] having thrown it silently after (the prastara into the fire), touches himself, with the text (Va^. S. II, 16 f), ' Guardian of the eye art thou, O Agni, guard mine eye!' and in this way he avoids throwing himself after (the prastara into the fire). 18. He (the Agnidhra) then says (to the Adh- varyu), 'Discourse together!' (The Adhvaryu says), 'Has he gone (to the gods), Agnidh.'*' 'He has gone!' 'Bid (the gods) hear!' 'May (one or they) hear!' 'Good-speed to the divine Hotr/s! Success to the human!' [Then the Adhvaryu to the Hotr/], 'Pronounce the "All-hail and blessing!"' 19. Thereupon^ he (the Adhvaryu) seizes at the same time the ^uhii and sruva. On the former occasion^ indeed, by anointing (the prastara), he ^ See I, 8, 3, 19 seq. ^ That is, after the Hotrz' has again recited the ^'awyuvaka, in the same way as above, I, 9, i, 26-29. ^ Viz. at the offering of the remains of butter (I, 8, 3, 23), of which the present ceremony is the counterpart. Dr.Hillebrandt, Neu- und Volhn. p. 160, (after a scholiast) calls this modification Pragraha- homa (offered to Agni adabdhilyu a^itama). According to Katy. Ill, 7, 18; 19, this ceremony is followed by the performance, in the Dakshiwa fire, of two(^uhoti) oblations of butter, to Agni sawvejapati and Sarasvati respectively (see the formulas Va^. S. II, 20 b, c); and the pish/alepa-ahuli to the Vi.yve Deva//, being an offering of the remnants of dough, left from the preparation of the sacrificial cakes. These offerings would then be succeeded by the ceremonies treated in par. 21 seq. I KAiV^DA, 9 ADHYAYA, 2 BRAHMAN A, 23. 261 made (the sacrificer) an oblation, thus thinking, ' May he go to the world of the gods as an obla- tion!' For this reason he now seizes the ^uhti and sruva at the same time. 20. He seizes them for Agni, with the text (Va^. S.
3HYAYA, 2 BRAHMAN A, 23. 261 made (the sacrificer) an oblation, thus thinking, ' May he go to the world of the gods as an obla- tion!' For this reason he now seizes the ^uhti and sruva at the same time. 20. He seizes them for Agni, with the text (Va^. S. II, 20 a), *0 Agni, unimpaired in vigour, far-reacher !' because Agni is immortal, he says, ' unimpaired in vigour;' and because Agni is farthest- reaching, he says, ' far-reacher^' — ' Guard me from the thunderbolt ! guard me from bonds ! guard me from defective sacrifice ! guard me from noxious food ! ' he thereby says, ' Protect me from all kinds of injury!' — 'Make our nourishment free from poison !' — nourishment means food : ' make our food wholesome, faultless!' this is what he thereby says. — ' In the lap, pleasant to sit in ;' he thereby says, ' in thyself.' — ' Svaha ! Va/ ! ' since one offers what has been consecrated by 'vasha// this (residue of butter) thereby becomes such for him. 21. The mistress then unties the veda-bunch. The altar (vedi) assuredly is female and the veda is male. For union the veda was made : and accord- ingly when he touches (the altar) with it during the sacrifice, a union productive of offspring is thereby effected. 22. And (the reason) why it is the mistress who unties the veda (is this) : the mistress is female and the veda is male ; consequently a union productive of offspring is thereby effected: this is why the mistress unties the veda. 23. She unties it. Should she wish to do so ^ Haiisvamin derives ajitama and a.s\sh//ia from as, 'to eat' (instead of from as, 'to reach, penetrate'), hence 'the greatest eater.' Mahidhara gives both derivations. 262 5ATAPATHA-BRAHMAJVA. with a Ya^s-text, let her do so with this one (Va^. S. II, 2 1 a), ' The Veda art thou: whereby thou, O divine Veda, hast become Veda for the gods, thereby mayest thou become Veda for meM' 24. (The Hotr/) strews it (from the Garhapatya) as far as (the east end of) the akar-; for the akar is female and the veda is male ; and from behind the male approaches the female: from behind (i. e. west) he accordingly causes it (the altar) to be approached by that male, the veda. For this reason he strews (the grass of the veda) as far as (the east end of) the altar. Concluding Ceremonies. 25.
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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