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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1364 SATAPATHA-BRAHMANA. sacrifice to the fathers: hence he thereby propitiates the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two libations in the fire. 12. He offers both to Agni and Soma. To Agni he offers, because Agni is allowed a share in every (offering); and to Soma he offers, because Soma is sacred to the fathers. This is why he offers. both to Agni and Soma. 13. He offers? with the formulas (V4y. S. II, 29 a, b),‘To Agni, the bearer of what is meet for the wise, svah4!’ ‘To Soma, accompanied by the fathers, svah4?!’ He then puts the pot-ladle on the fire—that being in lieu of the Svish¢akszt +. Thereupon he draws (with the wooden sword) one line (furrow) south of the Dakshiza fire °—that 1 According to Taitt. Br. I, 3, 10, 3, some make a third oblation, viz. as Sdyana states, to Yama (the chief of the fathers), with the formula, ‘To Yama, accompanied by the Angiras and fathers, svadha! nama!’ see note 3. 2 The commentary on Katy. IV, 1, 7 supplies the following particulars :—Having removed the pot off the Dakshivza fire on the south side, the Adhvaryu takes it, along the east, to the north side of the fire. He then shifts the sacrificial cord to his left shoulder (as he is about to offer to gods), puts three sticks on the fire, and sitting down with his face towards the east offers some boiled rice with the pot-ladle (mekshaza). 5 The Taittiriyas use svadh4! nama! instead of svih4! They also offer first to Soma, with ‘To Soma, drank by the fathers’ (but cf. Taitt. Br. I, 6, 9, 5), and then to (Yama, and finally to) Agni. Taitt. Br. I, 3, 10, 2-3. * See I, 7, 3, 1 seq. 5 Or west (gaghanena) of the fire [from north to south], according to the KAzva text; optionally, according to Katy. IV,1, 8. Katy. also gives the text ‘Expelled are the Asuras, the Rakshas, seated on the altar’ (Vag. S. II, 29 c) to be muttered during the act. 11 KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 365 being in lieu of the altar: only one line he draws, because the fathers have passed away once for all. 14. He then lays down a firebrand at the farther (south) end (of the line). For were he to present that (food) to the fathers, without having laid down a firebrand, the Asuras and Rakshas would certainly tamper with it. And thus the Asuras and Rakshas do not tamper with that (food) of the fathers: this is why he lays down the firebrand at the farther end (of the line). 15. He lays it down, with the text (V4yg. S. II, 30), ‘Whatsoever Asuras roam about at will’, assuming various shapes*,—be they large-bodied or small-bodied — may Agni expel them from this world!’ Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way.
215. He lays it down, with the text (V4yg. S. II, 30), ‘Whatsoever Asuras roam about at will’, assuming various shapes*,—be they large-bodied or small-bodied — may Agni expel them from this world!’ Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way. 16. He then takes the water-pitcher and makes (the fathers) wash (their hands)‘, merely® saying, ‘N. N., wash thyself!’ (naming) the sacrificer’s father; ‘N. N., wash thyself!’ (naming) his grandfather; ‘N. N., wash thyself!’ (naming) his greatgrandfather. As one would pour out water (for a guest) when he is about to take food, so in this case. 1 Or, as the Commentator takes svadhayé, ‘ (attracted) by the svadh4 (offering to the fathers).’ 2 That is,according to the Schol.,assuming the shapes of deceased ancestors. * This explanation of the words parapuraé and nipura4, proposed by the Scholiast, is doubtful. ‘ The Adhvaryu (having again shifted the sacrificial cord to his right shoulder) pours water through the “ fathers’ space” (pitr7tirtha, i.e. the space between the thumb and fore-finger), from right to left, into the line, at its beginning, centre, and end. Katy. IV, 1, 10, and Schol. ® See paragraph 19. 366 SATAPATHA-BRAHMANA. 17. Now those (stalks of sacrificial grass) are severed with one stroke, and cut off near the root; —the top belongs to the gods, the middle part to men, and the root-part to the fathers: therefore they are cut off near the root. And with one stroke they are severed, because the fathers have passed away once for all. 18. He spreads them (along the line) with their tops towards the south. Thereon he presents [to the fathers the three (round) cakes of rice]. He presents them thus?;—for to the gods they offer thus; for men they ladle out (the food in any way they please)*; and in the case of the fathers they do in this very way: therefore he presents (the cakes to them) thus. 19. With, ‘N. N., this for thee!’ he presents (one cake) to the sacrificer’s father. Some add, ‘and for those who come after thee!’ but let him not say this, since he himself is one of those to whom (it would be offered) in common‘: let him 1 According to the Paddhati on Katy. the first ball is to be of the size of a fresh 4malaka, or fruit of the Emblic Myrobalan, and each of the two others is to be larger than the preceding one. * Here the teacher indicated by gesture the part of the hand sacred to the fathers (see p. 365, note 4); and then in the same way that dedicated to the gods, viz. the tip of the fingers. 5 The K4ava recension reads here also ‘thus they take out (the food) for men ;’ the part of the hand dedicated to man being, according to the commentary on Katy. IV, 1, ro, the part about the little finger (kanish/Aikapradesa).
3the tip of the fingers. 5 The K4ava recension reads here also ‘thus they take out (the food) for men ;’ the part of the hand dedicated to man being, according to the commentary on Katy. IV, 1, ro, the part about the little finger (kanish/Aikapradesa). ‘ Svayam vai tesh4m saha yesham saha. According to the commentary, the author apparently means to say, that if he were to add, ‘and those who come after thee (i.e. after his father),’ he would include the sacrificer himself, and the latter would consequently offer the pizda to himself. The form of the presentation-formula rejected by our author is the one adopted in Asval. Sr. II, 6, 15, except that ‘atra’ is added there (‘who here come after thee’). II KANDA, 4 ADHYAYA, 2 BRAHMANA, 23. 367 therefore merely say, ‘N. N., this for thee!’ as to the sacrificer’s father; ‘N. N., this for thee!’ as to his grandfather; and ‘N. N., this for thee!’ as to his great-grandfather. He presents (the food) in an order (directed) away from the present time, because it is away from hence that the fathers have once for all departed. 20. He then mutters (V4g. S. II, 31 a), ‘ Here, O fathers, regale yourselves: like bulls come hither, each to his own share!’ whereby he says, ‘ Eat ye each his own share!’ 21. He then turns round (to the left), so as to face the opposite (north) side: for the fathers are far away from men; and thereby he also is far away (from the fathers). ‘Let him remain (standing with bated breath) until his breath fail, say some, ‘for thus far extends the vital energy.’ However’, having remained so for a moment— 22. He again turns round (to the right) and mutters (Vag. S. II, 31 b), ‘The fathers have regaled themselves: like bulls they have come each to his own share ;’ whereby he means to say, ‘ They have eaten each his own share.’ 23. Thereupon he takes the water-pitcher and makes them wash themselves*, merely saying, The K4nva text mentions and rejects the two alternative readings, ‘ye 4a tvam anvafttah’ and ‘yams a tvam anvan asi’ (‘and those whom thou followest’). In Taitt. Br. I, 3, 10, no presentationformula is mentioned at all. ’ The Kanva recension has tad u instead of sa vai. * “Formerly the gods and men and fathers (deva-manushy4% pitarad) drank visibly together, but now they do so invisibly.’ Sat. Br. III, 6, 2, 26. 3 Viz. by pouring water on the obsequial cakes. According to Asval. Sr. II, 4, 5, and other treatises, he also puts down some 368 SATAPATHA-BRAHMANA.
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.
1364 SATAPATHA-BRAHMANA. sacrifice to the fathers: hence he thereby propitiates the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two libations in the fire. 12. He offers both to Agni and Soma. To Agni he offers, because Agni is allowed a share in every (offering); and to Soma he offers, because Soma is sacred to the fathers. This is why he offers. both to Agni and Soma. 13. He offers? with the formulas (V4y. S. II, 29 a, b),‘To Agni, the bearer of what is meet for the wise, svah4!’ ‘To Soma, accompanied by the fathers, svah4?!’ He then puts the pot-ladle on the fire—that being in lieu of the Svish¢akszt +. Thereupon he draws (with the wooden sword) one line (furrow) south of the Dakshiza fire °—that 1 According to Taitt. Br. I, 3, 10, 3, some make a third oblation, viz. as Sdyana states, to Yama (the chief of the fathers), with the formula, ‘To Yama, accompanied by the Angiras and fathers, svadha! nama!’ see note 3. 2 The commentary on Katy. IV, 1, 7 supplies the following particulars :—Having removed the pot off the Dakshivza fire on the south side, the Adhvaryu takes it, along the east, to the north side of the fire. He then shifts the sacrificial cord to his left shoulder (as he is about to offer to gods), puts three sticks on the fire, and sitting down with his face towards the east offers some boiled rice with the pot-ladle (mekshaza). 5 The Taittiriyas use svadh4! nama! instead of svih4! They also offer first to Soma, with ‘To Soma, drank by the fathers’ (but cf. Taitt. Br. I, 6, 9, 5), and then to (Yama, and finally to) Agni. Taitt. Br. I, 3, 10, 2-3. * See I, 7, 3, 1 seq. 5 Or west (gaghanena) of the fire [from north to south], according to the KAzva text; optionally, according to Katy. IV,1, 8. Katy. also gives the text ‘Expelled are the Asuras, the Rakshas, seated on the altar’ (Vag. S. II, 29 c) to be muttered during the act. 11 KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 365 being in lieu of the altar: only one line he draws, because the fathers have passed away once for all. 14. He then lays down a firebrand at the farther (south) end (of the line). For were he to present that (food) to the fathers, without having laid down a firebrand, the Asuras and Rakshas would certainly tamper with it. And thus the Asuras and Rakshas do not tamper with that (food) of the fathers: this is why he lays down the firebrand at the farther end (of the line). 15. He lays it down, with the text (V4yg. S. II, 30), ‘Whatsoever Asuras roam about at will’, assuming various shapes*,—be they large-bodied or small-bodied — may Agni expel them from this world!’ Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way.
215. He lays it down, with the text (V4yg. S. II, 30), ‘Whatsoever Asuras roam about at will’, assuming various shapes*,—be they large-bodied or small-bodied — may Agni expel them from this world!’ Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way. 16. He then takes the water-pitcher and makes (the fathers) wash (their hands)‘, merely® saying, ‘N. N., wash thyself!’ (naming) the sacrificer’s father; ‘N. N., wash thyself!’ (naming) his grandfather; ‘N. N., wash thyself!’ (naming) his greatgrandfather. As one would pour out water (for a guest) when he is about to take food, so in this case. 1 Or, as the Commentator takes svadhayé, ‘ (attracted) by the svadh4 (offering to the fathers).’ 2 That is,according to the Schol.,assuming the shapes of deceased ancestors. * This explanation of the words parapuraé and nipura4, proposed by the Scholiast, is doubtful. ‘ The Adhvaryu (having again shifted the sacrificial cord to his right shoulder) pours water through the “ fathers’ space” (pitr7tirtha, i.e. the space between the thumb and fore-finger), from right to left, into the line, at its beginning, centre, and end. Katy. IV, 1, 10, and Schol. ® See paragraph 19. 366 SATAPATHA-BRAHMANA. 17. Now those (stalks of sacrificial grass) are severed with one stroke, and cut off near the root; —the top belongs to the gods, the middle part to men, and the root-part to the fathers: therefore they are cut off near the root. And with one stroke they are severed, because the fathers have passed away once for all. 18. He spreads them (along the line) with their tops towards the south. Thereon he presents [to the fathers the three (round) cakes of rice]. He presents them thus?;—for to the gods they offer thus; for men they ladle out (the food in any way they please)*; and in the case of the fathers they do in this very way: therefore he presents (the cakes to them) thus. 19. With, ‘N. N., this for thee!’ he presents (one cake) to the sacrificer’s father. Some add, ‘and for those who come after thee!’ but let him not say this, since he himself is one of those to whom (it would be offered) in common‘: let him 1 According to the Paddhati on Katy. the first ball is to be of the size of a fresh 4malaka, or fruit of the Emblic Myrobalan, and each of the two others is to be larger than the preceding one. * Here the teacher indicated by gesture the part of the hand sacred to the fathers (see p. 365, note 4); and then in the same way that dedicated to the gods, viz. the tip of the fingers. 5 The K4ava recension reads here also ‘thus they take out (the food) for men ;’ the part of the hand dedicated to man being, according to the commentary on Katy. IV, 1, ro, the part about the little finger (kanish/Aikapradesa).
3the tip of the fingers. 5 The K4ava recension reads here also ‘thus they take out (the food) for men ;’ the part of the hand dedicated to man being, according to the commentary on Katy. IV, 1, ro, the part about the little finger (kanish/Aikapradesa). ‘ Svayam vai tesh4m saha yesham saha. According to the commentary, the author apparently means to say, that if he were to add, ‘and those who come after thee (i.e. after his father),’ he would include the sacrificer himself, and the latter would consequently offer the pizda to himself. The form of the presentation-formula rejected by our author is the one adopted in Asval. Sr. II, 6, 15, except that ‘atra’ is added there (‘who here come after thee’). II KANDA, 4 ADHYAYA, 2 BRAHMANA, 23. 367 therefore merely say, ‘N. N., this for thee!’ as to the sacrificer’s father; ‘N. N., this for thee!’ as to his grandfather; and ‘N. N., this for thee!’ as to his great-grandfather. He presents (the food) in an order (directed) away from the present time, because it is away from hence that the fathers have once for all departed. 20. He then mutters (V4g. S. II, 31 a), ‘ Here, O fathers, regale yourselves: like bulls come hither, each to his own share!’ whereby he says, ‘ Eat ye each his own share!’ 21. He then turns round (to the left), so as to face the opposite (north) side: for the fathers are far away from men; and thereby he also is far away (from the fathers). ‘Let him remain (standing with bated breath) until his breath fail, say some, ‘for thus far extends the vital energy.’ However’, having remained so for a moment— 22. He again turns round (to the right) and mutters (Vag. S. II, 31 b), ‘The fathers have regaled themselves: like bulls they have come each to his own share ;’ whereby he means to say, ‘ They have eaten each his own share.’ 23. Thereupon he takes the water-pitcher and makes them wash themselves*, merely saying, The K4nva text mentions and rejects the two alternative readings, ‘ye 4a tvam anvafttah’ and ‘yams a tvam anvan asi’ (‘and those whom thou followest’). In Taitt. Br. I, 3, 10, no presentationformula is mentioned at all. ’ The Kanva recension has tad u instead of sa vai. * “Formerly the gods and men and fathers (deva-manushy4% pitarad) drank visibly together, but now they do so invisibly.’ Sat. Br. III, 6, 2, 26. 3 Viz. by pouring water on the obsequial cakes. According to Asval. Sr. II, 4, 5, and other treatises, he also puts down some 368 SATAPATHA-BRAHMANA.
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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