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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1on the sacrificer [having paid due honours to the priests by washing their feet and giving them perfumes and wreaths, &c., and assigned to each his share] bids them eat. During the night the sacrificer and his wife have to remain awake and keep up the fire. When the night clears up, the Adhvaryu ex- tinguishes the fire, or, if there is to be a Dakshi«agni, he takes it southwards and keeps it in a safe place till that fire is made up. He then draws with the wooden sword three lines across the fire-place and proceeds with the preparation of the hearth-mounds in the way set forth in the first Brahmawa of this Book. 1. Now when he equips (Agni, the fire) from this and that quarter, that is the equipping (of the fire) with its equipments \ In whatever (objects) some of (the nature of) Agni is inherent, therewith he equips (the fire) ; and in thus equipping it he supphes it partly with splendour, partly with cattle, partly with a mate. 2. In the first place he (the Adhvaryu) draws (three) lines (with the wooden sword on the Garha- patya fire-place-). Whatever part of this earth * The verb here translated by ' to equip,' is sam-bhr?', ' to carry, or bring, together, to collect;' and then 'to make the necessary preparations, to prepare;' hence sambhara, ' the preparation, out- fit,' the technical term for the objects employed in the preparation of the fire-place, with the view of symbolically ensuring success to the fire. In paragraphs 3 seq. the primary meaning 'to bring (together) ' has been used, except where it seemed desirable to preserve its technical sense. - The three lines drawn across the fire-place form a necessary part of its lustration; see p. 2. According to the Paddhati on Katy. IV, 8, the Adhvaryu first makes the fivefold lustration of the hearth, and thereupon again draws the mystic lines (? or draws the outline of the fire-place, cf. Katy. IV, 8, 16) and proceeds with the sambharas; viz. he sprinkles the lines with water, while the sacrificer takes hold of him from behind; then puts down a piece of gold, and on it throws salt soil and the mould of a mole- hill, ^vith which he forms the hearth-mound (khara) — circular in II KAiVDA, I ADHYAYA, I BRAHMAiVA, 5. 277 is either trodden or spit upon, that he thereby removes from it ; and he thus establishes his fire on earth that is entirely proper for the sacrifice : this is why he draws lines (across the fire-place). 3. He then sprinkles (the lines) with water. When he thus sprinkles (the fire-place) with water, that is the equipment (of the fire) with water.
2his fire on earth that is entirely proper for the sacrifice : this is why he draws lines (across the fire-place). 3. He then sprinkles (the lines) with water. When he thus sprinkles (the fire-place) with water, that is the equipment (of the fire) with water. The reason why he brings water is that water is food ; for water is indeed food : hence when water comes to this world, food is produced here. Thus he thereby supplies it (the fire) with food. 4. Water (ap, fem.), moreover, is female, and fire (agni, masc.) is male; so that he thereby sup- plies the latter with a productive mate. And since all this (universe) is pervaded (or obtained, apta) by water, he sets up the fire, after he has obtained it by means of water \ This is why he brings water. 5. He then brings (a piece of) gold. Now Agni at one time cast his eyes on the waters ^ : ' May I pair with them/ he thought. He came together with them ; and his seed became gold ^. For this reason the latter shines like fire, it being Agni's A the case of the Garhapatya, square the Ahavaniya, and semicircular the Dakshi/zagni ; but each equal in area to a square aratni or cubit. Along the edge of the mound he then lays pebbles close to each other [50 on the Garhapatya, 73 on the Ahavaniya, and 22 on the Dakshi- wagni, according to the Schol. on Katy. IV, 8, 16]. According to some authorities, the piece of gold is laid on the top of the mound. He thus prepares successively the Garhapatya, Ahavaniya, and Dak- shi«a hearths; afterwards, if required, those of the Sabhya and Avasathya fires, which are, Uke the Garhapatya, of circular form. ^ An etymological play on the word ap, apa/^, 'water,' and the verb ap, 'to obtain, pervade.' 2 In the version of this myth given Taitt. Br. I, i, 3, 8, the waters courted by Agni are called Varu7ia's wives. ^ Ta/i sambabhuva tasu iQla.k prasir^X-at tad hirawyam abhavat. ^yS 5ATAPATHA-BRAHMAJVA. seed. Hence it (gold) is found in water, for he (Agni) poured it into the water. Hence also one does not cleanse oneself with it\ nor does one do anything else with it. Now there is splendour (for the fire) : for he thereby makes it to be possessed of divine seed, bestows splendour on it ; and sets up a fire completely endowed with seed. That is why he brings gold. 6. He then brings salt. Yonder sky assuredly bestowed that (salt as) cattle on this earth : hence they say that salt soil is suitable for cattle.
3ne seed, bestows splendour on it ; and sets up a fire completely endowed with seed. That is why he brings gold. 6. He then brings salt. Yonder sky assuredly bestowed that (salt as) cattle on this earth : hence they say that salt soil is suitable for cattle. That (salt), therefore, means cattle ; and thus he thereby visibly supplies it (the fire) with cattle ; and the latter having come from yonder (sky) is securely established on this earth. Moreover, that (salt) is believed to be the savour (rasa) of those two, the sky and the earth - : so that he thereby supplies it (the fire) with the savour of those two, the sky and the earth. That is why he brings salt. 7. He then brings (the earth of) a mole-hill (dkhu-karisha)^ The moles certainly know the ^ Saya«a interprets enena na dhavayati by 'he does not clean (his teeth) with it;' — the St. Petersb. Diet, by 'he does not get himself conveyed (driven) by it.' The Ka;/va text has : Tasmad enad apsv evanuvindanty apsu punanty apsu hy enat prasi^X-an nainena dhavayanti na kiw X'ana kurvanti. * Cf. Taitt. Br. I, i, 3, 2 : ' The sky and the earth were (ori- ginally) close together. On being separated they said to each other, " Let there be a common sacrificial essence (ya^^^rnyam) for us!" What sacrificial essence there was belonging to yonder sky, that it bestowed on this earth, that became the salt (in the earth) ; and what sacrificial essence there was belonging to this earth, that it bestowed on yonder sky, that became the black (spots) in the moon. When he throws salt (on the fire-place), let him think it to be that (viz. the black in the moon) : it is on the sacrificial essence of the sky and the earth that he sets up his fire.' " On the mythic connection of (the white, sharp teeth of) the II KAiVDA, I ADHYAYA, I BRAHMAA^A, 9. 2/9 savour of this earth : hence, by entering deeper and deeper into this earth, they (grow) very fat, know- ing, as they do, its savour ; and wherever they know the savour of this earth to be, there they cast it up. Hence he thereby supphes it (the fire) with the savour of this earth : that is why he brings a mole- hill. Moreover, they say of one who has attained prosperity (or splendour, j-rt) that he is purishya; and purisha and karisha^ doubtless mean one and the same thing : it is, therefore, for his (Agni's or the sacrificer's) attainment of splendour {sri) that he brings a mole-hill. 8. He then brings pebbles. Now the gods and the Asuras, both of them sprung from Pra^apati, once contended for superiority.
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.
1on the sacrificer [having paid due honours to the priests by washing their feet and giving them perfumes and wreaths, &c., and assigned to each his share] bids them eat. During the night the sacrificer and his wife have to remain awake and keep up the fire. When the night clears up, the Adhvaryu ex- tinguishes the fire, or, if there is to be a Dakshi«agni, he takes it southwards and keeps it in a safe place till that fire is made up. He then draws with the wooden sword three lines across the fire-place and proceeds with the preparation of the hearth-mounds in the way set forth in the first Brahmawa of this Book. 1. Now when he equips (Agni, the fire) from this and that quarter, that is the equipping (of the fire) with its equipments \ In whatever (objects) some of (the nature of) Agni is inherent, therewith he equips (the fire) ; and in thus equipping it he supphes it partly with splendour, partly with cattle, partly with a mate. 2. In the first place he (the Adhvaryu) draws (three) lines (with the wooden sword on the Garha- patya fire-place-). Whatever part of this earth * The verb here translated by ' to equip,' is sam-bhr?', ' to carry, or bring, together, to collect;' and then 'to make the necessary preparations, to prepare;' hence sambhara, ' the preparation, out- fit,' the technical term for the objects employed in the preparation of the fire-place, with the view of symbolically ensuring success to the fire. In paragraphs 3 seq. the primary meaning 'to bring (together) ' has been used, except where it seemed desirable to preserve its technical sense. - The three lines drawn across the fire-place form a necessary part of its lustration; see p. 2. According to the Paddhati on Katy. IV, 8, the Adhvaryu first makes the fivefold lustration of the hearth, and thereupon again draws the mystic lines (? or draws the outline of the fire-place, cf. Katy. IV, 8, 16) and proceeds with the sambharas; viz. he sprinkles the lines with water, while the sacrificer takes hold of him from behind; then puts down a piece of gold, and on it throws salt soil and the mould of a mole- hill, ^vith which he forms the hearth-mound (khara) — circular in II KAiVDA, I ADHYAYA, I BRAHMAiVA, 5. 277 is either trodden or spit upon, that he thereby removes from it ; and he thus establishes his fire on earth that is entirely proper for the sacrifice : this is why he draws lines (across the fire-place). 3. He then sprinkles (the lines) with water. When he thus sprinkles (the fire-place) with water, that is the equipment (of the fire) with water.
2his fire on earth that is entirely proper for the sacrifice : this is why he draws lines (across the fire-place). 3. He then sprinkles (the lines) with water. When he thus sprinkles (the fire-place) with water, that is the equipment (of the fire) with water. The reason why he brings water is that water is food ; for water is indeed food : hence when water comes to this world, food is produced here. Thus he thereby supplies it (the fire) with food. 4. Water (ap, fem.), moreover, is female, and fire (agni, masc.) is male; so that he thereby sup- plies the latter with a productive mate. And since all this (universe) is pervaded (or obtained, apta) by water, he sets up the fire, after he has obtained it by means of water \ This is why he brings water. 5. He then brings (a piece of) gold. Now Agni at one time cast his eyes on the waters ^ : ' May I pair with them/ he thought. He came together with them ; and his seed became gold ^. For this reason the latter shines like fire, it being Agni's A the case of the Garhapatya, square the Ahavaniya, and semicircular the Dakshi/zagni ; but each equal in area to a square aratni or cubit. Along the edge of the mound he then lays pebbles close to each other [50 on the Garhapatya, 73 on the Ahavaniya, and 22 on the Dakshi- wagni, according to the Schol. on Katy. IV, 8, 16]. According to some authorities, the piece of gold is laid on the top of the mound. He thus prepares successively the Garhapatya, Ahavaniya, and Dak- shi«a hearths; afterwards, if required, those of the Sabhya and Avasathya fires, which are, Uke the Garhapatya, of circular form. ^ An etymological play on the word ap, apa/^, 'water,' and the verb ap, 'to obtain, pervade.' 2 In the version of this myth given Taitt. Br. I, i, 3, 8, the waters courted by Agni are called Varu7ia's wives. ^ Ta/i sambabhuva tasu iQla.k prasir^X-at tad hirawyam abhavat. ^yS 5ATAPATHA-BRAHMAJVA. seed. Hence it (gold) is found in water, for he (Agni) poured it into the water. Hence also one does not cleanse oneself with it\ nor does one do anything else with it. Now there is splendour (for the fire) : for he thereby makes it to be possessed of divine seed, bestows splendour on it ; and sets up a fire completely endowed with seed. That is why he brings gold. 6. He then brings salt. Yonder sky assuredly bestowed that (salt as) cattle on this earth : hence they say that salt soil is suitable for cattle.
3ne seed, bestows splendour on it ; and sets up a fire completely endowed with seed. That is why he brings gold. 6. He then brings salt. Yonder sky assuredly bestowed that (salt as) cattle on this earth : hence they say that salt soil is suitable for cattle. That (salt), therefore, means cattle ; and thus he thereby visibly supplies it (the fire) with cattle ; and the latter having come from yonder (sky) is securely established on this earth. Moreover, that (salt) is believed to be the savour (rasa) of those two, the sky and the earth - : so that he thereby supplies it (the fire) with the savour of those two, the sky and the earth. That is why he brings salt. 7. He then brings (the earth of) a mole-hill (dkhu-karisha)^ The moles certainly know the ^ Saya«a interprets enena na dhavayati by 'he does not clean (his teeth) with it;' — the St. Petersb. Diet, by 'he does not get himself conveyed (driven) by it.' The Ka;/va text has : Tasmad enad apsv evanuvindanty apsu punanty apsu hy enat prasi^X-an nainena dhavayanti na kiw X'ana kurvanti. * Cf. Taitt. Br. I, i, 3, 2 : ' The sky and the earth were (ori- ginally) close together. On being separated they said to each other, " Let there be a common sacrificial essence (ya^^^rnyam) for us!" What sacrificial essence there was belonging to yonder sky, that it bestowed on this earth, that became the salt (in the earth) ; and what sacrificial essence there was belonging to this earth, that it bestowed on yonder sky, that became the black (spots) in the moon. When he throws salt (on the fire-place), let him think it to be that (viz. the black in the moon) : it is on the sacrificial essence of the sky and the earth that he sets up his fire.' " On the mythic connection of (the white, sharp teeth of) the II KAiVDA, I ADHYAYA, I BRAHMAA^A, 9. 2/9 savour of this earth : hence, by entering deeper and deeper into this earth, they (grow) very fat, know- ing, as they do, its savour ; and wherever they know the savour of this earth to be, there they cast it up. Hence he thereby supphes it (the fire) with the savour of this earth : that is why he brings a mole- hill. Moreover, they say of one who has attained prosperity (or splendour, j-rt) that he is purishya; and purisha and karisha^ doubtless mean one and the same thing : it is, therefore, for his (Agni's or the sacrificer's) attainment of splendour {sri) that he brings a mole-hill. 8. He then brings pebbles. Now the gods and the Asuras, both of them sprung from Pra^apati, once contended for superiority.
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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