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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1There being one for each descendant, he thereby delivers from Varuza’s noose one by one the children born to him; and there being an additional one, he thereby delivers from Varuza’s ’ According to Katy. V, 5, 7-9, she is either to give the total number or the names of her lovers, or to hold up as many stalks of grass. [If she have none, she is to reply, ‘with no one else.’ Comm.]—‘ He makes the wife speak (confess): (thereby) he renders her pure, and then he leads her to penance. Were she not to reveal (the name of) a paramour she has, she would harm a dear relative. Let her declare “ N. N. is my paramour,” by thus declaring (any one) she causes him to be seized by Varua.’ Taitt. Br. I, 6, 5, 2. ® According to the Black Yagus, the Pratiprasth4tr: mutters this formula, while leading the mistress to the place of offering. The sacrificer then recites as the invitatory prayer the verse given in par. 28 (Vag. S. III, 46); while the offering-prayer (Vay. S. III, 45) and the text III, 47 (par. 29) are muttered by both the husband and wife. Taitt. I, 6, 5, 3 argues against the practice of the wife being made to pronounce the anuvaky4. 398 SATAPATHA-BRAHMANA. noose those children of his that are as yet unborn: this is why there are (the same number of dishes) exceeded by one. 23. (In the form of) dishes they are, because it is from dishes that food is eaten; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varuza seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket. The wife offers (together with her husband): thus he delivers his offspring from Varuza’s noose through conjugal union. 24. She offers previously to the sacrifice, previously to the oblations, since the people do not eat offerings, and the Maruts are the people. Now when Prag&pati’s creatures, being seized by Varuza, became rent all over, and sat and lay them down, breathing in and breathing out, then the Maruts destroyed their sin; and so do the Maruts now destroy the sin of his (the sacrificer’s) offspring. This is why she offers previously to the sacrifice, previously to the oblations. 25. He’ offers in the southern fire, with the text (III, 45), ‘Whatever (sin we have committed) in the village and forest,’—for both in the village and in the forest sin is committed ;—‘ whatever in society and in our own self,—by ‘whatever (we have committed) in society, he means to say ‘against man;’ and by ‘whatever in our own self’ (indriya), he means to say ‘against the gods ;’—‘ whatever sin 1 According to Katy. V, 5,11, either the mistress alone offers, or she together with her husband. In the latter case, the offeringformula (as well as the dedicatory formula, ‘This to the Maruts’) is pronounced by both. II KANDA, 5 ADHYAYA, 2 BRAHMANA, 29. 399
2V, 5,11, either the mistress alone offers, or she together with her husband. In the latter case, the offeringformula (as well as the dedicatory formula, ‘This to the Maruts’) is pronounced by both. II KANDA, 5 ADHYAYA, 2 BRAHMANA, 29. 399 we have here committed, that we expiate by offering, Svaha !’—whereby he says ‘ whatsoever sin we have committed, from all that we rid ourselves.’ 26. Thereupon he mutters the (verse) addressed to Indra and referring to the Maruts—Now when the Maruts destroyed the sin of PragApati’s creatures, he thought within himself, ‘I hope they will not destroy my creatures.’ 27. He muttered that (verse) addressed to Indra and referring to the Maruts. Indra indeed is the nobility, and the Maruts are the people; and the nobility are the controllers of the people: ‘They shall be controlled, he thought; and therefore (that verse, Vag. S. III, 46) is addressed to Indra. 28. ‘Let there not, O Indra, be (fight) for us here in battles with the gods, since there is a share for thee in the sacrifice, O fiery one!—for thee, the mighty showerer of gifts, whose Maruts the song of the offerer stream-like celebrates.’ 29. He then makes her say the text (Vag. S. ITI, 47), ‘The men skilled in the work have done the work, —those skilled in the work have indeed done the work ;—‘ with pleasing song;—for with song they have done it. ‘Having done the work for the gods ;’—for the gods indeed they have done the work ;—‘ go home, ye companions !’—they are now together with her while she is led thither from another place: hence she says, ‘ye companions’ (sa#4bhd, ‘ being together’). ‘Go home,’ she says, because that wife doubtless is the hind part of the sacrifice, and he has just now made her take her seat to the east of the sacrifice. ‘Home’ doubtless means the house, and the house is a resting-place: hence he thereby makes her rest in that resting-place, the house. 400 SATAPATHA-BRAHMANA. 30. Having led her back (to her seat) the Pratiprasthatvz returns (to his place by the side of the southern altar). They now trim the fire. When the fire has been trimmed, both (the Adhvaryu and Pratiprasth4tvz) make the second libation (of butter). Thereupon the Adhvaryu, having called (on the Agntdhra) for the ‘Srausha¢, chooses the Hotr#. The chosen Hotvz then seats himself on the Hotr2’s seat beside the northern altar; and having seated himself, he urges (the Adhvaryu and Pratiprasthatv7) to proceed. Being thus urged to proceed, they both take up the spoons and step across (to the south side of the fires). After stepping across and calling for the ‘Srausha¢,’ the Adhvaryu says (to the Hotrz), ‘Pronounce the offering-prayer on the kindling-sticks!’ and ‘Pronounce the offeringprayer!’ at each (subsequent fore-offering). Pouring (the butter in the spoons) together (into the guhf) at the fourth?, they both proceed with the nine fore-offerings®. 31. Thereupon the Adhvaryu says (to the Hotz),
3Pouring (the butter in the spoons) together (into the guhf) at the fourth?, they both proceed with the nine fore-offerings®. 31. Thereupon the Adhvaryu says (to the Hotz), 1 The Kanva text has more correctly, ‘He trims both fires;’ since it is the Agntdhra who has to trim both the northern and southern fires. See par. rg. 2 The recipients of the first four fore-offerings are the same as at the normal haviryagiia (cf. p. 146 note), viz. 1. the kindling-sticks (samidhs); 2. TanQnap4at (or Nardsamsa); 3. the Ids; 4. the Barhis. The remaining ones are—g. the doors (of heaven); 6. dawn and night; 7. the two divine Hotris; 8. the three goddesses (Sarasvati, Ida, and Bharati); 9. all the deities to whom offering is made during the sacrifice (see I, 5, 3, 22 seq.). The objects of the first eight offerings are identical with those of the first eight verses of the Apri hymns. 5 Or, ‘at every fourth (fore-offering)?’ According to the Paddhati on Katy. V, 5, the butter is poured together at the fourth and seventh prayagas. See also I, 5, 3, 16. 11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 35. 401 ‘Pronounce the invitatory prayer to Agni!’ referring to Agni’s butter-portion'. Both (the Adhvaryu and Pratiprasthatvz) having taken four ‘cuttings’ of butter, they step across (to the north side of their respective fires). Having stepped across and called for the ‘Sraushaé,’ the Adhvaryu says (to the Hotz), ‘ Pronounce the offering-formula to Agni!’ After the ‘Vasha¢’ has been uttered, they both pour out the oblation. 32. The Adhvaryu then says, ‘Pronounce (the invitatory prayer) to Soma!’ referring to Soma’s butter-portion. Both having taken four cuttings of butter, they step across. Having stepped across and called for the ‘Srausha¢,’ the Adhvaryu says (to the Hotvz), ‘Pronounce the offering-prayer to Soma!’ After the ‘Vasha?’ has been uttered, they both pour out the oblation. 33. Thus whatever has to be done by speech, that the Adhvaryu does, and not the Pratiprasthat7z. Now as to why the Adhvaryu alone calls for the ‘ Sraushaz.’ Here indeed when the ‘ Vashaz’ is pronounced,— 34. The PratiprasthAtzz is merely the imitator of what is done (by the Adhvaryu). For Varuza is the nobility, and the Maruts are the people: hence he thereby makes the people the imitators, the followers of the nobility. But were the Pratiprasthaty7 also to call for the ‘SraushaZ, he would doubtless make the people equal in power to the nobility: for this reason the Pratiprasthatz? does not call for the ‘ Sraushaz.’ 35. The PratiprasthAtz sits down, after taking the two offering-spoons in his hand. The Adhvaryu then ? See I, 6, 1, 20 seq. (12] pd 402 SATAPATHA-BRAHMANA, proceeds with those oblations,—viz. Agni’s cake on eight potsherds, Soma’s pap, Savitvz’s cake on twelve or eight potsherds, Sarasvati’s pap, Pdishan’s pap, and Indra and Agni’s cake on twelve potsherds.
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.
1There being one for each descendant, he thereby delivers from Varuza’s noose one by one the children born to him; and there being an additional one, he thereby delivers from Varuza’s ’ According to Katy. V, 5, 7-9, she is either to give the total number or the names of her lovers, or to hold up as many stalks of grass. [If she have none, she is to reply, ‘with no one else.’ Comm.]—‘ He makes the wife speak (confess): (thereby) he renders her pure, and then he leads her to penance. Were she not to reveal (the name of) a paramour she has, she would harm a dear relative. Let her declare “ N. N. is my paramour,” by thus declaring (any one) she causes him to be seized by Varua.’ Taitt. Br. I, 6, 5, 2. ® According to the Black Yagus, the Pratiprasth4tr: mutters this formula, while leading the mistress to the place of offering. The sacrificer then recites as the invitatory prayer the verse given in par. 28 (Vag. S. III, 46); while the offering-prayer (Vay. S. III, 45) and the text III, 47 (par. 29) are muttered by both the husband and wife. Taitt. I, 6, 5, 3 argues against the practice of the wife being made to pronounce the anuvaky4. 398 SATAPATHA-BRAHMANA. noose those children of his that are as yet unborn: this is why there are (the same number of dishes) exceeded by one. 23. (In the form of) dishes they are, because it is from dishes that food is eaten; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varuza seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket. The wife offers (together with her husband): thus he delivers his offspring from Varuza’s noose through conjugal union. 24. She offers previously to the sacrifice, previously to the oblations, since the people do not eat offerings, and the Maruts are the people. Now when Prag&pati’s creatures, being seized by Varuza, became rent all over, and sat and lay them down, breathing in and breathing out, then the Maruts destroyed their sin; and so do the Maruts now destroy the sin of his (the sacrificer’s) offspring. This is why she offers previously to the sacrifice, previously to the oblations. 25. He’ offers in the southern fire, with the text (III, 45), ‘Whatever (sin we have committed) in the village and forest,’—for both in the village and in the forest sin is committed ;—‘ whatever in society and in our own self,—by ‘whatever (we have committed) in society, he means to say ‘against man;’ and by ‘whatever in our own self’ (indriya), he means to say ‘against the gods ;’—‘ whatever sin 1 According to Katy. V, 5,11, either the mistress alone offers, or she together with her husband. In the latter case, the offeringformula (as well as the dedicatory formula, ‘This to the Maruts’) is pronounced by both. II KANDA, 5 ADHYAYA, 2 BRAHMANA, 29. 399
2V, 5,11, either the mistress alone offers, or she together with her husband. In the latter case, the offeringformula (as well as the dedicatory formula, ‘This to the Maruts’) is pronounced by both. II KANDA, 5 ADHYAYA, 2 BRAHMANA, 29. 399 we have here committed, that we expiate by offering, Svaha !’—whereby he says ‘ whatsoever sin we have committed, from all that we rid ourselves.’ 26. Thereupon he mutters the (verse) addressed to Indra and referring to the Maruts—Now when the Maruts destroyed the sin of PragApati’s creatures, he thought within himself, ‘I hope they will not destroy my creatures.’ 27. He muttered that (verse) addressed to Indra and referring to the Maruts. Indra indeed is the nobility, and the Maruts are the people; and the nobility are the controllers of the people: ‘They shall be controlled, he thought; and therefore (that verse, Vag. S. III, 46) is addressed to Indra. 28. ‘Let there not, O Indra, be (fight) for us here in battles with the gods, since there is a share for thee in the sacrifice, O fiery one!—for thee, the mighty showerer of gifts, whose Maruts the song of the offerer stream-like celebrates.’ 29. He then makes her say the text (Vag. S. ITI, 47), ‘The men skilled in the work have done the work, —those skilled in the work have indeed done the work ;—‘ with pleasing song;—for with song they have done it. ‘Having done the work for the gods ;’—for the gods indeed they have done the work ;—‘ go home, ye companions !’—they are now together with her while she is led thither from another place: hence she says, ‘ye companions’ (sa#4bhd, ‘ being together’). ‘Go home,’ she says, because that wife doubtless is the hind part of the sacrifice, and he has just now made her take her seat to the east of the sacrifice. ‘Home’ doubtless means the house, and the house is a resting-place: hence he thereby makes her rest in that resting-place, the house. 400 SATAPATHA-BRAHMANA. 30. Having led her back (to her seat) the Pratiprasthatvz returns (to his place by the side of the southern altar). They now trim the fire. When the fire has been trimmed, both (the Adhvaryu and Pratiprasth4tvz) make the second libation (of butter). Thereupon the Adhvaryu, having called (on the Agntdhra) for the ‘Srausha¢, chooses the Hotr#. The chosen Hotvz then seats himself on the Hotr2’s seat beside the northern altar; and having seated himself, he urges (the Adhvaryu and Pratiprasthatv7) to proceed. Being thus urged to proceed, they both take up the spoons and step across (to the south side of the fires). After stepping across and calling for the ‘Srausha¢,’ the Adhvaryu says (to the Hotrz), ‘Pronounce the offering-prayer on the kindling-sticks!’ and ‘Pronounce the offeringprayer!’ at each (subsequent fore-offering). Pouring (the butter in the spoons) together (into the guhf) at the fourth?, they both proceed with the nine fore-offerings®. 31. Thereupon the Adhvaryu says (to the Hotz),
3Pouring (the butter in the spoons) together (into the guhf) at the fourth?, they both proceed with the nine fore-offerings®. 31. Thereupon the Adhvaryu says (to the Hotz), 1 The Kanva text has more correctly, ‘He trims both fires;’ since it is the Agntdhra who has to trim both the northern and southern fires. See par. rg. 2 The recipients of the first four fore-offerings are the same as at the normal haviryagiia (cf. p. 146 note), viz. 1. the kindling-sticks (samidhs); 2. TanQnap4at (or Nardsamsa); 3. the Ids; 4. the Barhis. The remaining ones are—g. the doors (of heaven); 6. dawn and night; 7. the two divine Hotris; 8. the three goddesses (Sarasvati, Ida, and Bharati); 9. all the deities to whom offering is made during the sacrifice (see I, 5, 3, 22 seq.). The objects of the first eight offerings are identical with those of the first eight verses of the Apri hymns. 5 Or, ‘at every fourth (fore-offering)?’ According to the Paddhati on Katy. V, 5, the butter is poured together at the fourth and seventh prayagas. See also I, 5, 3, 16. 11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 35. 401 ‘Pronounce the invitatory prayer to Agni!’ referring to Agni’s butter-portion'. Both (the Adhvaryu and Pratiprasthatvz) having taken four ‘cuttings’ of butter, they step across (to the north side of their respective fires). Having stepped across and called for the ‘Sraushaé,’ the Adhvaryu says (to the Hotz), ‘ Pronounce the offering-formula to Agni!’ After the ‘Vasha¢’ has been uttered, they both pour out the oblation. 32. The Adhvaryu then says, ‘Pronounce (the invitatory prayer) to Soma!’ referring to Soma’s butter-portion. Both having taken four cuttings of butter, they step across. Having stepped across and called for the ‘Srausha¢,’ the Adhvaryu says (to the Hotvz), ‘Pronounce the offering-prayer to Soma!’ After the ‘Vasha?’ has been uttered, they both pour out the oblation. 33. Thus whatever has to be done by speech, that the Adhvaryu does, and not the Pratiprasthat7z. Now as to why the Adhvaryu alone calls for the ‘ Sraushaz.’ Here indeed when the ‘ Vashaz’ is pronounced,— 34. The PratiprasthAtzz is merely the imitator of what is done (by the Adhvaryu). For Varuza is the nobility, and the Maruts are the people: hence he thereby makes the people the imitators, the followers of the nobility. But were the Pratiprasthaty7 also to call for the ‘SraushaZ, he would doubtless make the people equal in power to the nobility: for this reason the Pratiprasthatz? does not call for the ‘ Sraushaz.’ 35. The PratiprasthAtz sits down, after taking the two offering-spoons in his hand. The Adhvaryu then ? See I, 6, 1, 20 seq. (12] pd 402 SATAPATHA-BRAHMANA, proceeds with those oblations,—viz. Agni’s cake on eight potsherds, Soma’s pap, Savitvz’s cake on twelve or eight potsherds, Sarasvati’s pap, Pdishan’s pap, and Indra and Agni’s cake on twelve potsherds.
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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