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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1O God Savitr?, thee they choose for their Brahman, their lord of prayer (Brzhaspati) |’ &c., ‘ Bréhaspati is Brahman to the gods, Ito the men!’ He (or, according 1 A shake-down of grass (astarazam, ?a blanket) is not forbidden. Paddh. on Katy. Sr. II, 1. I KANDA, I ADHYAYA, I BRAHMANA, I2. 7 to some, the sacrificer) further says, ‘O Lord of speech, protect the sacrifice !’ after which he betakes himself to the Brahman’s seat (south of the Ahavantya), and whilst [standing north of it, with his face turned eastward and] looking on it, he mutters: ‘ Avaunt ! unholy one (daidhishavya, lit. son of a re-married woman)! take thee away from here and seat thee on another’s seat who is less exalted (pakatara) than we!’ He takes one blade of grass from the seat and flings it towards south-west (the region of the Rakshas or evil spirits) with the formula: ‘Expelled is sin with him whom we detest!’ and then sits down with the formula: ‘Here I sit on the seat of Brzhaspati, at the command of the divine Savitr’! This I proclaim to the fire, this to the wind, this to the earth!’ Here he remains seated, with his face towards the Ahavantya fire, to watch the progress of the ceremony and give directions, whenever he is appealed to. When the full or newmoon sacrifice is performed for the first time, it should be preceded by the Anvarambhanfy4 offering, performed in much the same way as the Paurmamést, except that the oblations themselves consist of a rice cake on eleven potsherds for Agni and Vishau, a potful of boiled (rice) grains (aru) for Sarasvatt; and a rice cake on twelve potsherds for Sarasvat; the priest’s fee on this occasion consisting of a cow four years old, or a pair of cattle, instead of the Anvaharya mess. Katy. Sr. IV, 5, 22-23. 12. By way of his first act on the following morning he (the Adhvaryu priest) betakes himself to the water, and brings water forward!: for 1 He, in the first place, pours water into a jug [usually made of varama wood (Cratzeva Roxburghii), four-cornered, about a span or twelve fingers’ breadths deep and four fingers’ breadths square, and furnished with a handle], puts it down north of the GArhapatya fire, and touches it with the formula: ‘I, the existent, will operate with thee (?tva karishy4mi), Oexistent one!’ He then addresses himself to the Brahman: ‘O Brahman! shall I bring the water forward?’ and to the patron or sacrificer: ‘Sacrificer, restrain thy speech!’ The Brahman,—after muttering the mantra (as he does, with certain modifications, on similar occasions when his permission is asked in the course of the performance): ‘Lead on the sacrifice | gladden the deities !_ May the sacrificer be on the vault of heaven! Where the world of the seven pious Avshis is, thither do thou lead this sacrifice and sacrificer !’"—replies aloud : ‘ Hail (6m)! bring forward!’ 8 SATAPATHA-BRAHMANA.
2Where the world of the seven pious Avshis is, thither do thou lead this sacrifice and sacrificer !’"—replies aloud : ‘ Hail (6m)! bring forward!’ 8 SATAPATHA-BRAHMANA. water is (one of the means of) sacrifice. Hence by this his first act he approaches (engages in) the sacrifice ; and by bringing (water) forward, he spreads out (prepares) the sacrifice. 13. He brings it forward with those mysterious words (Vag. S. 1,6): ‘Who (or Prag4pati) joins (or yokes) thee (to this fire)'? He joinsthee. For what (or, for Prag&pati) does he join thee? For that (or him) he joins thee!’ For Prag4dpati is undefined? (mysterious); Prag&pati is the sacrifice: hence he thereby yokes (gets ready for the performance) Pragdpati, this sacrifice. 14. The reason why he brings forward water is, that all this (universe) is pervaded by water *; hence by this his first act he pervades (or gains) all this (universe). 15. And whatever here in this (sacrifice) the Hotv7z, or the Adhvaryu, or the Brahman, or the Agnidhra, or the sacrificer himself, does not succeed in accomplishing, all that is thereby obtained (or made good). 16. Another reason why he brings forward water is this: whilst the gods were engaged in performing sacrifice, the Asuras and Rakshas forbade (raksh) 1 «Ka (i.e. who? or Prag@pati) joins thee (i.e. places thee, O water, by the side of the Ahavantya fire)?(!)... Kasmai (i.e. for what purpose? or, for whom? or, for Pragdpati) does he join thee?(l)’ Mahfdh. Dark is the meaning of these words because of the ambiguity of ka, the interrogative pronoun, which speculative theology also takes for a mystic name of PragApati. Cf. XI, 5, 4,1 seq. ; Max Miller, History of Ancient Sanskrit Literature, p. 433. 2 Cf. also I, 6, 1, 20, where Sayama says that PragApati is anirukta, because he represents all deities. 5 A play on the word 4pas (ap), ‘ water,’ and the root 4p, ‘to obtain, to pervade.’ I KANDA, I ADHYAYA, I BRAHMANA, 20. 9 them, saying, ‘Ye shall not sacrifice!’ and because they forbade (raksh), they are called Rakshas. 17. The gods then perceived this thunderbolt, to wit, the water: the water is a thunderbolt, for the water is indeed a thunderbolt; hence wherever it goes, it produces a hollow (or depression of ground); and whatever it comes near, it destroys (lit. it burns up). Thereupon they took up that thunderbolt, and in its safe and foeless shelter they spread (performed) the sacrifice. And thus he (the Adhvaryu priest) likewise takes up this thunderbolt, and in its safe and foeless shelter spreads the sacrifice. This is the reason why he brings forward water.
3Thereupon they took up that thunderbolt, and in its safe and foeless shelter they spread (performed) the sacrifice. And thus he (the Adhvaryu priest) likewise takes up this thunderbolt, and in its safe and foeless shelter spreads the sacrifice. This is the reason why he brings forward water. 18, After pouring out some of it (into the jug) he puts it down north of the G4rhapatya fire. For water (ap) is female and fire (agni) is male; and the Gérhapatya is a house: hence a copulation productive of offspring is thereby effected in this house. Now he who brings forward the water, takes up a thunderbolt ; but when he takes up the thunderbolt, he cannot do so unless he is firmly placed; for otherwise it destroys him. 19. The reason then why he places it near the Garhapatya fire is, that the Garhapatya is a house, and a house isa safe resting-place; so that he thereby stands firmly in a house, and therefore in a safe resting-place: in this way that thunderbolt does not destroy him,—for this reason he places it near the Garhapatya fire. 20. He then carries it north of the Ahavantya fire’. For water is female and fire is male: hence 1 After the water has been brought forward by the Adhvaryu from the house of the Garhapatya fire, its technical name is Pranit&A, Io SATAPATHA-BRAHMANA. a copulation productive .of offspring is thereby effected. And in this way alone a regular copulation can take place, since the woman lies on the left (or north) side of the man. 21. Let nobody pass between the water (and the fire), lest by passing between them he should disturb the copulation which is taking place. Let him set the water down without carrying it beyond (the north side of the fire, i.e. not on the eastern side) ; nor should he put it down before reaching (the north side, i.e. not on the western side). For, if he were to put the water down after carrying it beyond,— there being, as it were, a great rivalry between fire and water,—he would cause this rivalry to break forth on the part of the fire; and when they (the priests and the sacrificer) touch the water of this (vessel), he would, by carrying it and setting it down beyond (the northern side), cause the enemy to rise (spirt) in the fire. If, on the other hand, he were to put it down before gaining (the northern side), he would not gain by it the fulfilment of the wish for which it has been brought forward. Let him therefore put it down exactly north of the Ahavantya fire. 22. He now strews sacrificial grass all round (the fires)', and fetches the utensils, taking two at a
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.
1O God Savitr?, thee they choose for their Brahman, their lord of prayer (Brzhaspati) |’ &c., ‘ Bréhaspati is Brahman to the gods, Ito the men!’ He (or, according 1 A shake-down of grass (astarazam, ?a blanket) is not forbidden. Paddh. on Katy. Sr. II, 1. I KANDA, I ADHYAYA, I BRAHMANA, I2. 7 to some, the sacrificer) further says, ‘O Lord of speech, protect the sacrifice !’ after which he betakes himself to the Brahman’s seat (south of the Ahavantya), and whilst [standing north of it, with his face turned eastward and] looking on it, he mutters: ‘ Avaunt ! unholy one (daidhishavya, lit. son of a re-married woman)! take thee away from here and seat thee on another’s seat who is less exalted (pakatara) than we!’ He takes one blade of grass from the seat and flings it towards south-west (the region of the Rakshas or evil spirits) with the formula: ‘Expelled is sin with him whom we detest!’ and then sits down with the formula: ‘Here I sit on the seat of Brzhaspati, at the command of the divine Savitr’! This I proclaim to the fire, this to the wind, this to the earth!’ Here he remains seated, with his face towards the Ahavantya fire, to watch the progress of the ceremony and give directions, whenever he is appealed to. When the full or newmoon sacrifice is performed for the first time, it should be preceded by the Anvarambhanfy4 offering, performed in much the same way as the Paurmamést, except that the oblations themselves consist of a rice cake on eleven potsherds for Agni and Vishau, a potful of boiled (rice) grains (aru) for Sarasvatt; and a rice cake on twelve potsherds for Sarasvat; the priest’s fee on this occasion consisting of a cow four years old, or a pair of cattle, instead of the Anvaharya mess. Katy. Sr. IV, 5, 22-23. 12. By way of his first act on the following morning he (the Adhvaryu priest) betakes himself to the water, and brings water forward!: for 1 He, in the first place, pours water into a jug [usually made of varama wood (Cratzeva Roxburghii), four-cornered, about a span or twelve fingers’ breadths deep and four fingers’ breadths square, and furnished with a handle], puts it down north of the GArhapatya fire, and touches it with the formula: ‘I, the existent, will operate with thee (?tva karishy4mi), Oexistent one!’ He then addresses himself to the Brahman: ‘O Brahman! shall I bring the water forward?’ and to the patron or sacrificer: ‘Sacrificer, restrain thy speech!’ The Brahman,—after muttering the mantra (as he does, with certain modifications, on similar occasions when his permission is asked in the course of the performance): ‘Lead on the sacrifice | gladden the deities !_ May the sacrificer be on the vault of heaven! Where the world of the seven pious Avshis is, thither do thou lead this sacrifice and sacrificer !’"—replies aloud : ‘ Hail (6m)! bring forward!’ 8 SATAPATHA-BRAHMANA.
2Where the world of the seven pious Avshis is, thither do thou lead this sacrifice and sacrificer !’"—replies aloud : ‘ Hail (6m)! bring forward!’ 8 SATAPATHA-BRAHMANA. water is (one of the means of) sacrifice. Hence by this his first act he approaches (engages in) the sacrifice ; and by bringing (water) forward, he spreads out (prepares) the sacrifice. 13. He brings it forward with those mysterious words (Vag. S. 1,6): ‘Who (or Prag4pati) joins (or yokes) thee (to this fire)'? He joinsthee. For what (or, for Prag&pati) does he join thee? For that (or him) he joins thee!’ For Prag4dpati is undefined? (mysterious); Prag&pati is the sacrifice: hence he thereby yokes (gets ready for the performance) Pragdpati, this sacrifice. 14. The reason why he brings forward water is, that all this (universe) is pervaded by water *; hence by this his first act he pervades (or gains) all this (universe). 15. And whatever here in this (sacrifice) the Hotv7z, or the Adhvaryu, or the Brahman, or the Agnidhra, or the sacrificer himself, does not succeed in accomplishing, all that is thereby obtained (or made good). 16. Another reason why he brings forward water is this: whilst the gods were engaged in performing sacrifice, the Asuras and Rakshas forbade (raksh) 1 «Ka (i.e. who? or Prag@pati) joins thee (i.e. places thee, O water, by the side of the Ahavantya fire)?(!)... Kasmai (i.e. for what purpose? or, for whom? or, for Pragdpati) does he join thee?(l)’ Mahfdh. Dark is the meaning of these words because of the ambiguity of ka, the interrogative pronoun, which speculative theology also takes for a mystic name of PragApati. Cf. XI, 5, 4,1 seq. ; Max Miller, History of Ancient Sanskrit Literature, p. 433. 2 Cf. also I, 6, 1, 20, where Sayama says that PragApati is anirukta, because he represents all deities. 5 A play on the word 4pas (ap), ‘ water,’ and the root 4p, ‘to obtain, to pervade.’ I KANDA, I ADHYAYA, I BRAHMANA, 20. 9 them, saying, ‘Ye shall not sacrifice!’ and because they forbade (raksh), they are called Rakshas. 17. The gods then perceived this thunderbolt, to wit, the water: the water is a thunderbolt, for the water is indeed a thunderbolt; hence wherever it goes, it produces a hollow (or depression of ground); and whatever it comes near, it destroys (lit. it burns up). Thereupon they took up that thunderbolt, and in its safe and foeless shelter they spread (performed) the sacrifice. And thus he (the Adhvaryu priest) likewise takes up this thunderbolt, and in its safe and foeless shelter spreads the sacrifice. This is the reason why he brings forward water.
3Thereupon they took up that thunderbolt, and in its safe and foeless shelter they spread (performed) the sacrifice. And thus he (the Adhvaryu priest) likewise takes up this thunderbolt, and in its safe and foeless shelter spreads the sacrifice. This is the reason why he brings forward water. 18, After pouring out some of it (into the jug) he puts it down north of the G4rhapatya fire. For water (ap) is female and fire (agni) is male; and the Gérhapatya is a house: hence a copulation productive of offspring is thereby effected in this house. Now he who brings forward the water, takes up a thunderbolt ; but when he takes up the thunderbolt, he cannot do so unless he is firmly placed; for otherwise it destroys him. 19. The reason then why he places it near the Garhapatya fire is, that the Garhapatya is a house, and a house isa safe resting-place; so that he thereby stands firmly in a house, and therefore in a safe resting-place: in this way that thunderbolt does not destroy him,—for this reason he places it near the Garhapatya fire. 20. He then carries it north of the Ahavantya fire’. For water is female and fire is male: hence 1 After the water has been brought forward by the Adhvaryu from the house of the Garhapatya fire, its technical name is Pranit&A, Io SATAPATHA-BRAHMANA. a copulation productive .of offspring is thereby effected. And in this way alone a regular copulation can take place, since the woman lies on the left (or north) side of the man. 21. Let nobody pass between the water (and the fire), lest by passing between them he should disturb the copulation which is taking place. Let him set the water down without carrying it beyond (the north side of the fire, i.e. not on the eastern side) ; nor should he put it down before reaching (the north side, i.e. not on the western side). For, if he were to put the water down after carrying it beyond,— there being, as it were, a great rivalry between fire and water,—he would cause this rivalry to break forth on the part of the fire; and when they (the priests and the sacrificer) touch the water of this (vessel), he would, by carrying it and setting it down beyond (the northern side), cause the enemy to rise (spirt) in the fire. If, on the other hand, he were to put it down before gaining (the northern side), he would not gain by it the fulfilment of the wish for which it has been brought forward. Let him therefore put it down exactly north of the Ahavantya fire. 22. He now strews sacrificial grass all round (the fires)', and fetches the utensils, taking two at a
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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