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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1he 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. By (or, from) the escape (of the enemies)^ indeed the conquering gods formerly gained first the sky, and then this aerial expanse ; and there- ^ In VI, 5, 4, 8 we shall meet with the statement, that 'the stars (nakshatra)are the lights of righteous men who go to the heavenly world.' In the same passage, however (as in others), thenaksha- tras (lunar mansions) are represented as divine female beings (with undipped wings; of. Va^. S. XI, 61), with whom, in IX, 4, i, 9, the moon is said to live together, as the Gandharvas with the Apsaras. ^ See par. 16 with note. The Ka«va text reads, 'yat param bhati.' * Apasarawata^ ; i. e. by allowing the enemies to escape, viz. first from the sky to the air, and then from the air to the earth. It also, however, has the meaning of ' from escape ; ' that is, the gods drove the enemies to the earth, whence there was no escape for them. 270 5ATAPATHA-BRAHMAJVA. upon they drove their enemies away from this (earth), whence there was no escape. And in Hke manner he (the priest) also by the escape (of the enemies) gains first the sky, and then this aerial expanse ; and thereupon he drives his enemies away from this (earth), whence there is no escape. This earth indeed is a firm footing : hence he thereby stands firm on this firm footing. 12. And in this way also (he may stride)^: * In the sky Vish;^u strode by means of the ^^agati 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!' 'On the earth Vish;/u strode by means of the gayatri metre : excluded therefrom is he who hates us, and whom we hate!'' — With the texts (Va^. S. II, 25 d, e), '(Excluded) from this food! from this resort!' (pratish//^a, he looks down upon his portion and the altar respectively.) For on this (earth) all this food is safely established (pratishMita): for this reason he says, ' From this food ! from this resort !' 13. He then looks towards the east. The east, indeed, is the region of the gods : for this reason he looks towards the east. 14. He looks, with the text (Va^. S.
2fely established (pratishMita): for this reason he says, ' From this food ! from this resort !' 13. He then looks towards the east. The east, indeed, is the region of the gods : for this reason he looks towards the east. 14. He looks, with the text (Va^. S. II, 25 f), 'We have gone to the realm of light (svar).' The ^ The sacrificer in making the strides of Vishwu, may begin either with the stride on earth or with that in the sky (Katy. Ill, 8, II, 12). He begins from the southern hip (or south-west corner) of the altar, and makes three strides eastward with his right foot in front, reciting one formula with each stride, along the south side of the altar up to the Ahavaniya fire. I KANDA, 9 ADHYAYA, 3 BRAHMAA^A, I 7. 27I realm of light assuredly means the gods : hence he thereby says, 'We have gone to the gods.' — With (ib. g), 'We have united with splendour' (he looks on the Ahavaniya fire) : he thereby says, ' We have united with the gods.' 15. He then looks up to the sun, for that is the final goal, that the safe resort. To that final goal, to that resort he thereby goes : for this reason he looks up to the sun. 16. He looks up, with the text (Va^. S. H, 26 a), 'Self-existent art thou, the best ray of light!' The sun is indeed the best ray of light \ and therefore he says, ' Self-existent art thou, the best ray of light.' '"Light-bestowing art thou: give melight(var/C'as)!" so say I,' said Ya^^'^avalkya, 'for at this indeed the Brahma;2a should strive, that he be brahmavar- iasin (illumed by the brahma, or sacred writ).' Aupoditeya^, on the other hand, said,' He indeed will give me cows ^ : (therefore I say), " Cow-giving art thou, ^ive me cows!'" Thus whatever wish he (the sacrificer) entertains (and expresses), that wish is eranted to him. 17. He then turns (from left to right), with the text (Va^. S. H, 26 b), ' I move along the course of ^ Seven rays of the sun are mentioned, Rig-veda 1, 105, 9 ; II, 5, 2 ; Ath.-veda VII, 107, i. Mahidhara remarks that four of them He in, or point to, the four quarters ; one pointing upwards and another downwards ; and the seventh, and best, being the disc of the sun itself, called Hira«yagarbha. This apparently is the param bhas, or most excellent light, which in par. 10 is identified with Pra^apati, or the heavenly world. ^ That is, Tumi?l^a Aupoditeya Vaiyaghrapadya, as the Kawva text reads; cf. Taitt. S. I, 7, 2, i. ^ The heavenly rays of light are regarded as the heavenly cows, Naigh. I, 5 ; Nir. II, 6. 272 i-ATAPATHA-BRAHMAJVA.
3fied with Pra^apati, or the heavenly world. ^ That is, Tumi?l^a Aupoditeya Vaiyaghrapadya, as the Kawva text reads; cf. Taitt. S. I, 7, 2, i. ^ The heavenly rays of light are regarded as the heavenly cows, Naigh. I, 5 ; Nir. II, 6. 272 i-ATAPATHA-BRAHMAJVA. the sun;' having reached that final goal, that safe resort, he now moves along the course of that (sun)^ 18. Thereupon he steps to (upa-stha) the Gar- hapatya fire. Twofold is the reason why he steps to the Garhapatya : the Garhapatya is a house, and a house is a safe resort, hence he thereby stays in a house, that is, in a safe resort. And, besides, what full measure of human life there is for him here, that he thereby attains (upa-stha). This is why he steps to the Garhapatya fire. 19. He steps to it, with the text (Va^. S. II, 27 a), ' O h useholder Agni, may I become a good house- holder through thee, O Agni, the householder ! Mayest thou, O Agni, become a good householder through me, the householder!' there is nothing in this requiring explanation. — 'May our household matters be unlike a cart with only one bullock,' he thereby says, ' may our household matters be free from calamities;' — 'for a hundred winters!' he thereby says, 'may I live a hundred years.' He need not, however, say this ; for man lives even longer than a hundred years : hence he need not say this. 20. He then turns (from left to right), with the text (V^£'. S. II, 27 b), 'I move along the course of the sun:' having reached that final goal, that safe resort, he now moves along the course of that (sun). 21. Now (in pronouncing the following text) he ^ When he has executed the pradakshiwa movement, he has to repeat the movement in the opposite direction, in accordance with the general rule, Katy. I, 8, 24. The same applies to par. 20. On the sun-wise circumambulation, with and without fire, see p. 37 note, p. 45 note; also Martin, Western Isles, pp. 16-20, 85, 97, 116-119, 241, 277; Forbes Leslie, Early Races of Scotland, index, s. v. deisiol. I KANDA, 9 ADHYAYA, 3 BRAHMAiVA, 23. 273 inserts his son's name : * May this son (N. N.) carry on this manly deed of mineM' Should he have no son, let him insert his own name. 22. He then steps up to the Ahavaniya fire. Silently he steps to it, thinking, ' In the east my sacrifice shall be completed !' 23. Thereupon he divests himself of the vow, with the text (Va^. S.
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 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. By (or, from) the escape (of the enemies)^ indeed the conquering gods formerly gained first the sky, and then this aerial expanse ; and there- ^ In VI, 5, 4, 8 we shall meet with the statement, that 'the stars (nakshatra)are the lights of righteous men who go to the heavenly world.' In the same passage, however (as in others), thenaksha- tras (lunar mansions) are represented as divine female beings (with undipped wings; of. Va^. S. XI, 61), with whom, in IX, 4, i, 9, the moon is said to live together, as the Gandharvas with the Apsaras. ^ See par. 16 with note. The Ka«va text reads, 'yat param bhati.' * Apasarawata^ ; i. e. by allowing the enemies to escape, viz. first from the sky to the air, and then from the air to the earth. It also, however, has the meaning of ' from escape ; ' that is, the gods drove the enemies to the earth, whence there was no escape for them. 270 5ATAPATHA-BRAHMAJVA. upon they drove their enemies away from this (earth), whence there was no escape. And in Hke manner he (the priest) also by the escape (of the enemies) gains first the sky, and then this aerial expanse ; and thereupon he drives his enemies away from this (earth), whence there is no escape. This earth indeed is a firm footing : hence he thereby stands firm on this firm footing. 12. And in this way also (he may stride)^: * In the sky Vish;^u strode by means of the ^^agati 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!' 'On the earth Vish;/u strode by means of the gayatri metre : excluded therefrom is he who hates us, and whom we hate!'' — With the texts (Va^. S. II, 25 d, e), '(Excluded) from this food! from this resort!' (pratish//^a, he looks down upon his portion and the altar respectively.) For on this (earth) all this food is safely established (pratishMita): for this reason he says, ' From this food ! from this resort !' 13. He then looks towards the east. The east, indeed, is the region of the gods : for this reason he looks towards the east. 14. He looks, with the text (Va^. S.
2fely established (pratishMita): for this reason he says, ' From this food ! from this resort !' 13. He then looks towards the east. The east, indeed, is the region of the gods : for this reason he looks towards the east. 14. He looks, with the text (Va^. S. II, 25 f), 'We have gone to the realm of light (svar).' The ^ The sacrificer in making the strides of Vishwu, may begin either with the stride on earth or with that in the sky (Katy. Ill, 8, II, 12). He begins from the southern hip (or south-west corner) of the altar, and makes three strides eastward with his right foot in front, reciting one formula with each stride, along the south side of the altar up to the Ahavaniya fire. I KANDA, 9 ADHYAYA, 3 BRAHMAA^A, I 7. 27I realm of light assuredly means the gods : hence he thereby says, 'We have gone to the gods.' — With (ib. g), 'We have united with splendour' (he looks on the Ahavaniya fire) : he thereby says, ' We have united with the gods.' 15. He then looks up to the sun, for that is the final goal, that the safe resort. To that final goal, to that resort he thereby goes : for this reason he looks up to the sun. 16. He looks up, with the text (Va^. S. H, 26 a), 'Self-existent art thou, the best ray of light!' The sun is indeed the best ray of light \ and therefore he says, ' Self-existent art thou, the best ray of light.' '"Light-bestowing art thou: give melight(var/C'as)!" so say I,' said Ya^^'^avalkya, 'for at this indeed the Brahma;2a should strive, that he be brahmavar- iasin (illumed by the brahma, or sacred writ).' Aupoditeya^, on the other hand, said,' He indeed will give me cows ^ : (therefore I say), " Cow-giving art thou, ^ive me cows!'" Thus whatever wish he (the sacrificer) entertains (and expresses), that wish is eranted to him. 17. He then turns (from left to right), with the text (Va^. S. H, 26 b), ' I move along the course of ^ Seven rays of the sun are mentioned, Rig-veda 1, 105, 9 ; II, 5, 2 ; Ath.-veda VII, 107, i. Mahidhara remarks that four of them He in, or point to, the four quarters ; one pointing upwards and another downwards ; and the seventh, and best, being the disc of the sun itself, called Hira«yagarbha. This apparently is the param bhas, or most excellent light, which in par. 10 is identified with Pra^apati, or the heavenly world. ^ That is, Tumi?l^a Aupoditeya Vaiyaghrapadya, as the Kawva text reads; cf. Taitt. S. I, 7, 2, i. ^ The heavenly rays of light are regarded as the heavenly cows, Naigh. I, 5 ; Nir. II, 6. 272 i-ATAPATHA-BRAHMAJVA.
3fied with Pra^apati, or the heavenly world. ^ That is, Tumi?l^a Aupoditeya Vaiyaghrapadya, as the Kawva text reads; cf. Taitt. S. I, 7, 2, i. ^ The heavenly rays of light are regarded as the heavenly cows, Naigh. I, 5 ; Nir. II, 6. 272 i-ATAPATHA-BRAHMAJVA. the sun;' having reached that final goal, that safe resort, he now moves along the course of that (sun)^ 18. Thereupon he steps to (upa-stha) the Gar- hapatya fire. Twofold is the reason why he steps to the Garhapatya : the Garhapatya is a house, and a house is a safe resort, hence he thereby stays in a house, that is, in a safe resort. And, besides, what full measure of human life there is for him here, that he thereby attains (upa-stha). This is why he steps to the Garhapatya fire. 19. He steps to it, with the text (Va^. S. II, 27 a), ' O h useholder Agni, may I become a good house- holder through thee, O Agni, the householder ! Mayest thou, O Agni, become a good householder through me, the householder!' there is nothing in this requiring explanation. — 'May our household matters be unlike a cart with only one bullock,' he thereby says, ' may our household matters be free from calamities;' — 'for a hundred winters!' he thereby says, 'may I live a hundred years.' He need not, however, say this ; for man lives even longer than a hundred years : hence he need not say this. 20. He then turns (from left to right), with the text (V^£'. S. II, 27 b), 'I move along the course of the sun:' having reached that final goal, that safe resort, he now moves along the course of that (sun). 21. Now (in pronouncing the following text) he ^ When he has executed the pradakshiwa movement, he has to repeat the movement in the opposite direction, in accordance with the general rule, Katy. I, 8, 24. The same applies to par. 20. On the sun-wise circumambulation, with and without fire, see p. 37 note, p. 45 note; also Martin, Western Isles, pp. 16-20, 85, 97, 116-119, 241, 277; Forbes Leslie, Early Races of Scotland, index, s. v. deisiol. I KANDA, 9 ADHYAYA, 3 BRAHMAiVA, 23. 273 inserts his son's name : * May this son (N. N.) carry on this manly deed of mineM' Should he have no son, let him insert his own name. 22. He then steps up to the Ahavaniya fire. Silently he steps to it, thinking, ' In the east my sacrifice shall be completed !' 23. Thereupon he divests himself of the vow, with the text (Va^. S.
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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