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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, i, i, 13, with note. ' See I, I, 4, 23-24. According to the Paddhati on Katy. Ill, 8, the Adhvaryu holds the deer-skin with his left hand over the utkara, or heap of rubbish, and pours the refuse under the skin on the utkara. 266 5ATAPATHA-BRAHMAiVA. (Asuras) of it by (giving them) what was the worst part of the sacrifice, to wit, with the blood of the victim (they dispossessed them) of the animal sacri- fice, and with the refuse of the rice of the havir- yacr/^a. ' May they be duly dispossessed of the sacrifice,' they thought ; for he indeed is duly dispossessed, who is dispossessed even while obtain- ing a (worthless) share. He, on the other hand, who is dispossessed without any share whatever, hopes for a while, and when it occurs to him, he says, 'What share hast thou given me?' Hence what share the gods set apart for those (Asuras), that same share he now makes over to them in pouring (the refuse of the rice) right under the black ante- lope skin. He thereby casts it into blind darkness, where there is no (sacrificial) fire. And in the same way he casts the blood of the victim into blind darkness, where there is no fire; thinking, 'Thou art the Rakshas' share ! ' For this reason they use not the gore of the victim (for sacrificial purposes), since it is the Rakshas' share. Third BRAHMAivA. I. The sacrifice being noAv complete, he (the Adhvaryu) walks round (the fire) to the south, and pours out a vessel (of water); for thus it is (poured out) towards north : therefore he pours it out after walking round to the south. He who sacrifices, doubtless, sacrifices with a desire that he also may obtain a place in the world of the gods. That sacrifice of his then goes forth towards the world of the gods : after it follows the fee which he gives (to the priests), and holding on to the priests' fee (follows) the sacrificer. I KANDA, 9 ADHYAYA, 3 BRAHMAiVA, 6. 267 2. That same path leads either to the gods or to the fathers ^ On both sides two flames are ever burning : they scorch him who deserves to be scorched, and allow him to pass who deserves to pass I Now, water is (a means of) lustration : hence he thereby lustrates that path. 3. A full (vessel) he pours out, because full means all : hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninter- ruptedly : hence he thereby lustrates that (path) in a continuous, uninterrupted manner. 4.
2s that path. 3. A full (vessel) he pours out, because full means all : hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninter- ruptedly : hence he thereby lustrates that (path) in a continuous, uninterrupted manner. 4. And again why he pours out a vessel (of water) is : where anything is done wrongly at the sacrifice, there they tear or wound it ; and — water being (a means of) lustration — he lustrates it by that (means of) lustration, water ; he heals it with water. 5. A full (vessel) he pours out, because full means all : hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner. 6. He (the sacrificer) intercepts it with his open hands held together, while reciting the text (Va/. ^ Cf. Mahabh. XII, 525, 'Two paths are known, one leading to the gods, and one leading to the fathers;' and ib. XIII, 1082, ' That sun is said to be the gate of the paths leading to the gods ; and that moon is said to be the gate of the paths leading to the fathers.' See also A7/and. Up. V, 3. In ^at. Br. VI, 6, 2, 4 the gate of the heavenly world is said to be situated in the north- east ; whilst that of the world of the fathers, according to XIII, 8, I, 5, lies in the south-east. Cf Kaushit. Up. I, 2 seq. (j\Iax Miiller, Up. I, p. 274), ' Verily, the moon is the door of the heavenly world,' &c. 2 According to Harisvamin, they scorch him who has not ful- filled his duties, and allow him to pass who has done so. 268 ^ATAPATHA-BRAHMAiVA. S. II, 24), ' We have united with lustre, with vigour, with the bodies ^ with the happy spirit. May Tvash/7'/, the dispenser of boons, grant us riches, and make even what was injured in our body!' What was torn, that he thereby heals. 7. He then touches his face (with the water in his hands). The reason why he thus touches his face is twofold : water means ambrosia, and with ambrosia he accordingly touches himself; also he thereby transfers to himself that sacred work (the sacrifice) : for these reasons he touches his face. 8. He now strides the (three) Vish;2u-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice — partly by 7'iks, partly by ya^us, partly by oblations — he acquires a share among them; and having acquired a share among them, he goes to them. 9.
3e (three) Vish;2u-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice — partly by 7'iks, partly by ya^us, partly by oblations — he acquires a share among them; and having acquired a share among them, he goes to them. 9. And again why he strides the Vish;m- strides, is : Vish;m, truly, is the sacrifice, by striding (vi-kram) he obtained for the gods that all -pervading power (vikranti) which now belongs to them. By his first step he gained this same (earth), by the second this aerial expanse, and by his last (step) the sky. And this same pervading power Vish;ai, as the sacrifice, obtains by his strides for him (the sacrificer): for this reason he strides ^ That is, with the departed persons, the fathers; or, more probably, with new bodies (?), of. the funereal hymns, Rig-veda X, 14-18; especially X, 15, 14; 16, 5; 14, 8. Perhaps, however, it would be better to construe, ' by (our) bodies we have united with lustre and vigour ; by (our) mind with bliss.' In IV, 6, i, i it is said, that the sacrificer is born in the next world with his entire body ; similarly XI, i, 8, 6; XII, 8, 3, 31. For further quotations regard- ing the views on future existence, see A. Weber, Ind. Streifen, I, p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq. I KAiVDA, 9 ADHYAYA, 3 BRAHMAJVA, II. 269 the Vish;^u-strides. Now it Is indeed from this (earth) that most (beings) go (upwards). 10. Hence (he strides thrice) with the texts (Va^. S. II, 25 a-c), 'On the earth Vish;^u strode by means of the gayatri metre : excluded therefrom is he who hates us, and whom we hate!' ' In the air Vish;^u strode by means of the trish/ubh metre : excluded therefrom is he who hates us, and whom we hate!' * In the sky Vish;^u strode by means of the^agati metre : excluded therefrom is he who hates us, and whom we hate !' When one has thus ascended these worlds, that is the goal, that the safe refuge : the rays of him (the sun) who burns there, are the righteous (departed)^; and what highest light there is ^ that is Pra^apati or the heavenly world. Having then in this way ascended these worlds, he reaches that goal, that safe refuge. Now he who wishes to give instructions from hence, should come hitherwards from above. Twofold is the reason why he should come hitherwards from above : 11.
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.
1I, i, i, 13, with note. ' See I, I, 4, 23-24. According to the Paddhati on Katy. Ill, 8, the Adhvaryu holds the deer-skin with his left hand over the utkara, or heap of rubbish, and pours the refuse under the skin on the utkara. 266 5ATAPATHA-BRAHMAiVA. (Asuras) of it by (giving them) what was the worst part of the sacrifice, to wit, with the blood of the victim (they dispossessed them) of the animal sacri- fice, and with the refuse of the rice of the havir- yacr/^a. ' May they be duly dispossessed of the sacrifice,' they thought ; for he indeed is duly dispossessed, who is dispossessed even while obtain- ing a (worthless) share. He, on the other hand, who is dispossessed without any share whatever, hopes for a while, and when it occurs to him, he says, 'What share hast thou given me?' Hence what share the gods set apart for those (Asuras), that same share he now makes over to them in pouring (the refuse of the rice) right under the black ante- lope skin. He thereby casts it into blind darkness, where there is no (sacrificial) fire. And in the same way he casts the blood of the victim into blind darkness, where there is no fire; thinking, 'Thou art the Rakshas' share ! ' For this reason they use not the gore of the victim (for sacrificial purposes), since it is the Rakshas' share. Third BRAHMAivA. I. The sacrifice being noAv complete, he (the Adhvaryu) walks round (the fire) to the south, and pours out a vessel (of water); for thus it is (poured out) towards north : therefore he pours it out after walking round to the south. He who sacrifices, doubtless, sacrifices with a desire that he also may obtain a place in the world of the gods. That sacrifice of his then goes forth towards the world of the gods : after it follows the fee which he gives (to the priests), and holding on to the priests' fee (follows) the sacrificer. I KANDA, 9 ADHYAYA, 3 BRAHMAiVA, 6. 267 2. That same path leads either to the gods or to the fathers ^ On both sides two flames are ever burning : they scorch him who deserves to be scorched, and allow him to pass who deserves to pass I Now, water is (a means of) lustration : hence he thereby lustrates that path. 3. A full (vessel) he pours out, because full means all : hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninter- ruptedly : hence he thereby lustrates that (path) in a continuous, uninterrupted manner. 4.
2s that path. 3. A full (vessel) he pours out, because full means all : hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninter- ruptedly : hence he thereby lustrates that (path) in a continuous, uninterrupted manner. 4. And again why he pours out a vessel (of water) is : where anything is done wrongly at the sacrifice, there they tear or wound it ; and — water being (a means of) lustration — he lustrates it by that (means of) lustration, water ; he heals it with water. 5. A full (vessel) he pours out, because full means all : hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner. 6. He (the sacrificer) intercepts it with his open hands held together, while reciting the text (Va/. ^ Cf. Mahabh. XII, 525, 'Two paths are known, one leading to the gods, and one leading to the fathers;' and ib. XIII, 1082, ' That sun is said to be the gate of the paths leading to the gods ; and that moon is said to be the gate of the paths leading to the fathers.' See also A7/and. Up. V, 3. In ^at. Br. VI, 6, 2, 4 the gate of the heavenly world is said to be situated in the north- east ; whilst that of the world of the fathers, according to XIII, 8, I, 5, lies in the south-east. Cf Kaushit. Up. I, 2 seq. (j\Iax Miiller, Up. I, p. 274), ' Verily, the moon is the door of the heavenly world,' &c. 2 According to Harisvamin, they scorch him who has not ful- filled his duties, and allow him to pass who has done so. 268 ^ATAPATHA-BRAHMAiVA. S. II, 24), ' We have united with lustre, with vigour, with the bodies ^ with the happy spirit. May Tvash/7'/, the dispenser of boons, grant us riches, and make even what was injured in our body!' What was torn, that he thereby heals. 7. He then touches his face (with the water in his hands). The reason why he thus touches his face is twofold : water means ambrosia, and with ambrosia he accordingly touches himself; also he thereby transfers to himself that sacred work (the sacrifice) : for these reasons he touches his face. 8. He now strides the (three) Vish;2u-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice — partly by 7'iks, partly by ya^us, partly by oblations — he acquires a share among them; and having acquired a share among them, he goes to them. 9.
3e (three) Vish;2u-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice — partly by 7'iks, partly by ya^us, partly by oblations — he acquires a share among them; and having acquired a share among them, he goes to them. 9. And again why he strides the Vish;m- strides, is : Vish;m, truly, is the sacrifice, by striding (vi-kram) he obtained for the gods that all -pervading power (vikranti) which now belongs to them. By his first step he gained this same (earth), by the second this aerial expanse, and by his last (step) the sky. And this same pervading power Vish;ai, as the sacrifice, obtains by his strides for him (the sacrificer): for this reason he strides ^ That is, with the departed persons, the fathers; or, more probably, with new bodies (?), of. the funereal hymns, Rig-veda X, 14-18; especially X, 15, 14; 16, 5; 14, 8. Perhaps, however, it would be better to construe, ' by (our) bodies we have united with lustre and vigour ; by (our) mind with bliss.' In IV, 6, i, i it is said, that the sacrificer is born in the next world with his entire body ; similarly XI, i, 8, 6; XII, 8, 3, 31. For further quotations regard- ing the views on future existence, see A. Weber, Ind. Streifen, I, p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq. I KAiVDA, 9 ADHYAYA, 3 BRAHMAJVA, II. 269 the Vish;^u-strides. Now it Is indeed from this (earth) that most (beings) go (upwards). 10. Hence (he strides thrice) with the texts (Va^. S. II, 25 a-c), 'On the earth Vish;^u strode by means of the gayatri metre : excluded therefrom is he who hates us, and whom we hate!' ' In the air Vish;^u strode by means of the trish/ubh metre : excluded therefrom is he who hates us, and whom we hate!' * In the sky Vish;^u strode by means of the^agati metre : excluded therefrom is he who hates us, and whom we hate !' When one has thus ascended these worlds, that is the goal, that the safe refuge : the rays of him (the sun) who burns there, are the righteous (departed)^; and what highest light there is ^ that is Pra^apati or the heavenly world. Having then in this way ascended these worlds, he reaches that goal, that safe refuge. Now he who wishes to give instructions from hence, should come hitherwards from above. Twofold is the reason why he should come hitherwards from above : 11.
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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