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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1126 SATAPATHA-BRAHMANA. of the Asuras and Rakshas. They, therefore, stood up erect against them on the south side (of the sacrificial ground); for strength is, as it were, erect ; hence he makes the (second) libation while standing to the south (of the fire). When he makes a libation on each side (of the fire, north and south), this (pair), mind and speech, though indeed joined together, become separate: for one of the two libations is the head of the sacrifice and the other is its root. 9. With the dipping-spoon (sruva) he makes that libation which is the root of the sacrifice, and with the offering-spoon (sru#) that which is the head of the sacrifice. 10. Silently he makes that libation which is the root of the sacrifice; for silent, as it were, is this root (of trees &c.), and in it the voice does not sound. 11, With a formula he makes that libation which is the head of the sacrifice; for the formula is speech, and from the head this speech sounds. 12. Sitting he makes that libation which is the root of the sacrifice; for seated, as it were, is this root. Standing he makes that libation which is the head of the sacrifice ; for this head stands, as it were. 13. When he has made the first libation with the dipping-spoon, he says, ‘Agnidh, sweep (touch over) the fire'!’ In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation; for after laying on the yoke they fasten (the team to it). 14. He (the Agntdhra) then sweeps (the fire with 1 See I, 4, 2, 12, with note. I KANDA, 4 ADHYAYA, 5 BRAHMANA, I. 127 the band of the fire-wood): he thereby harnesses it, thinking, ‘Now that it has been harnessed, may it convey the sacrifice to the gods!’ for this reason he sweeps it. While sweeping it he moves around, since in harnessing they move around the team. He sweeps thrice each time (i.e. thrice along each of the three enclosing-sticks): threefold is the sacrifice. 15. He sweeps (once), with the text (Vag. S. II, 7), ‘O Agni, food-gainer ! I cleanse thee, the food-gainer, who art about to hasten to the food!’ Whereby he says, ‘I cleanse thee who art going to convey the sacrifice (to the gods), thee fit for the sacrifice!’ He then sweeps thrice over (the fire) silently: for just as, after harnessing (the animal), one urges it on, saying, ‘Go on! pull!’ so does he thereby strike it with the lash’, thinking, ‘Go on and convey the sacrifice to the gods!’ That is why he (sweeps) thrice over it silently; and in like manner as this act is performed between (the two sprinklings of butter), so this mind and speech, though forming one, thereby become, as it were, se FirtH BrRAHMANA
21. When he (the Adhvaryu) is about. to riiake the” second libation with the offering-spoon (srué), “he (twice) lays his joined hands (a%gali) on the ground before the two offering-spoons (guhQ and upabhyrzt), with the formulas (V4g. S. I1,7b), ‘Adoration to the gods!’ ‘Svadh4 to the fathers!’ Thereby he propitiates the gods and the fathers, now that 1 The sweeping of the fire is performed with the straw-band with which the fire-wood was tied together (KAty. III, 1, 13), and which is here compared with the lash of a whip. 128 SATAPATHA-BRAHMANA. he is about to perform the duties of the sacrificial priest. With the formula, ‘May ye two be easy to manage for me!’ he takes the two offeringspoons: he thereby means to say, ‘May ye two be easy to handle for me; may I be able to handle you !’—He further says (V4g. S. II, 8), ‘ May I this day offer up the butter to the gods unspilt!’ whereby he means to say, ‘May I to-day perform an undisturbed sacrifice to the gods!’ 2. And again, ‘May I not sin against thee with my foot, O Vishzu!’ Vishzu, indeed, is the sacrifice: it is the latter therefore that he propitiates by saying, ‘may I not sin against thee!’ Further, ‘May I step into thy wealth-abounding shade, O Agni!’ whereby he says, ‘may I step into thy auspicious shade, O Agni?!’ 3. Further, ‘Thou art the abode of Vishzu!’ Vishzu, indeed, is the sacrifice, and near to this he now stands: this is why he says, ‘thou art the abode of Vishvu!’—‘ Here Indra performed his heroic deed ?;’ for it was while standing in this place that Indra drove off towards the south the evil spirits, the Rakshas: for this reason he says, ‘here Indra performed his heroic deed.’—‘ Erect stood the cult;’ cult, ' While he pronounces this formula (and while the Hotr7' recites the formula of invitation to the gods, cf. note on I, 4, 2, 16) the Adhvaryu steps to the south side of the altar (and Ahavantya fire) and in so doing must take care always to keep the left foot before the right (K4ty. III, 1, 16, 18) and not to touch the top of the prastara, ib. 17, schol. In returning (par. 5) to his former position he has to keep the right foot before the left. ? With this and the succeeding formulas, the Adhvaryu makes the second libation (cf. note on I, 4, 4,1). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, ‘Om! for Indra this, not for me!’ I KANDA, 4 ADHYAYA, 5 BRAHMANA, 5. 129 namely, means sacrifice, hence he thereby says ‘erect stood the sacrifice.’
3note on I, 4, 4,1). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, ‘Om! for Indra this, not for me!’ I KANDA, 4 ADHYAYA, 5 BRAHMANA, 5. 129 namely, means sacrifice, hence he thereby says ‘erect stood the sacrifice.’ 4. Further (Vag. S. II, 9): ‘O Agni, take thou upon thyself the office of Hotrz, take thou upon thyself the part of messenger!’ for Agni is both Hotrz and messenger to the gods: hence he thereby says, ‘know thou! both (offices) which thou art (holding) for the gods!’—‘ May earth and heaven guard thee! Guard thou earth and heaven!’ there is nothing obscure in this.—'Indra, by this butteroblation, may be the maker of good offering (svish¢akrzt) for the gods! Svaha!’ Indra, indeed, is the deity of sacrifice; therefore he says ‘Indra, by this butter-oblation. ..’ ‘It is for speech that he makes this sprinkling, and Indra is speech’ so say some; and for this reason also he says ‘Indra, by this butter-oblation. . .’ 5. Having then returned (to his former position behind the altar), without letting the two offeringspoons touch each other, he mixes (some of the butter left in the guhf) with (that in) the dhruvé. Now the second libation (which he has just offered) is the head of the sacrifice, and the dhruva4 is its body?: hence he thereby replaces the head on the body. And the second libation, moreover, is the head of the sacrifice, and the head (siras) represents excellence (sri), for the head does indeed represent excellence: hence, of one who is the most excellent (sresh¢ha) of a community, people say that he is ‘the head of that community.’ 1 Ve4, inthe formula, our author refers to vid, ‘to know,’ instead of to vi, ‘to strive after, undertake.’ ® Cf. I, 3, 2, 2, and Taitt. S. II, g, 11, 7-8. The second libation (dgh4ra) has just been made with the guha. (12] K 130 SATAPATHA-BRAHMANA. 6. The sacrificer, assuredly, stands behind the dhruv4, and he who means evil to him stands behind the upabhvzt'. Hence if he were to mix (the butter remaining in the guhd) with (that in) the upabhrzt, he would bestow excellence on him who means evil to the sacrificer; but in this way he bestows that excellence on the sacrificer himself: for this reason he mixes (the butter in the guh4) with (that in) the dhruvé. 7. He mixes it, with the text (Vag. S. II, 9h), ‘Light with light!’ for light (lustre), indeed, is the butter in the one (spoon) and light also is that in the other. Thereby these two lights unite with each other, and for this reason he mixes (the butter) in this manner. 8. Now a dispute once took place between Mind and Speech as to? which was the better of the two. Both Mind and Speech said, ‘I am excellent!’ g. Mind said, ‘Surely I am better than thou, for thou dost not speak anything that is not understood by me; and since thou art only an imitator of what is done by me and a follower in my wake, I am surely better than thou!’
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.
1126 SATAPATHA-BRAHMANA. of the Asuras and Rakshas. They, therefore, stood up erect against them on the south side (of the sacrificial ground); for strength is, as it were, erect ; hence he makes the (second) libation while standing to the south (of the fire). When he makes a libation on each side (of the fire, north and south), this (pair), mind and speech, though indeed joined together, become separate: for one of the two libations is the head of the sacrifice and the other is its root. 9. With the dipping-spoon (sruva) he makes that libation which is the root of the sacrifice, and with the offering-spoon (sru#) that which is the head of the sacrifice. 10. Silently he makes that libation which is the root of the sacrifice; for silent, as it were, is this root (of trees &c.), and in it the voice does not sound. 11, With a formula he makes that libation which is the head of the sacrifice; for the formula is speech, and from the head this speech sounds. 12. Sitting he makes that libation which is the root of the sacrifice; for seated, as it were, is this root. Standing he makes that libation which is the head of the sacrifice ; for this head stands, as it were. 13. When he has made the first libation with the dipping-spoon, he says, ‘Agnidh, sweep (touch over) the fire'!’ In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation; for after laying on the yoke they fasten (the team to it). 14. He (the Agntdhra) then sweeps (the fire with 1 See I, 4, 2, 12, with note. I KANDA, 4 ADHYAYA, 5 BRAHMANA, I. 127 the band of the fire-wood): he thereby harnesses it, thinking, ‘Now that it has been harnessed, may it convey the sacrifice to the gods!’ for this reason he sweeps it. While sweeping it he moves around, since in harnessing they move around the team. He sweeps thrice each time (i.e. thrice along each of the three enclosing-sticks): threefold is the sacrifice. 15. He sweeps (once), with the text (Vag. S. II, 7), ‘O Agni, food-gainer ! I cleanse thee, the food-gainer, who art about to hasten to the food!’ Whereby he says, ‘I cleanse thee who art going to convey the sacrifice (to the gods), thee fit for the sacrifice!’ He then sweeps thrice over (the fire) silently: for just as, after harnessing (the animal), one urges it on, saying, ‘Go on! pull!’ so does he thereby strike it with the lash’, thinking, ‘Go on and convey the sacrifice to the gods!’ That is why he (sweeps) thrice over it silently; and in like manner as this act is performed between (the two sprinklings of butter), so this mind and speech, though forming one, thereby become, as it were, se FirtH BrRAHMANA
21. When he (the Adhvaryu) is about. to riiake the” second libation with the offering-spoon (srué), “he (twice) lays his joined hands (a%gali) on the ground before the two offering-spoons (guhQ and upabhyrzt), with the formulas (V4g. S. I1,7b), ‘Adoration to the gods!’ ‘Svadh4 to the fathers!’ Thereby he propitiates the gods and the fathers, now that 1 The sweeping of the fire is performed with the straw-band with which the fire-wood was tied together (KAty. III, 1, 13), and which is here compared with the lash of a whip. 128 SATAPATHA-BRAHMANA. he is about to perform the duties of the sacrificial priest. With the formula, ‘May ye two be easy to manage for me!’ he takes the two offeringspoons: he thereby means to say, ‘May ye two be easy to handle for me; may I be able to handle you !’—He further says (V4g. S. II, 8), ‘ May I this day offer up the butter to the gods unspilt!’ whereby he means to say, ‘May I to-day perform an undisturbed sacrifice to the gods!’ 2. And again, ‘May I not sin against thee with my foot, O Vishzu!’ Vishzu, indeed, is the sacrifice: it is the latter therefore that he propitiates by saying, ‘may I not sin against thee!’ Further, ‘May I step into thy wealth-abounding shade, O Agni!’ whereby he says, ‘may I step into thy auspicious shade, O Agni?!’ 3. Further, ‘Thou art the abode of Vishzu!’ Vishzu, indeed, is the sacrifice, and near to this he now stands: this is why he says, ‘thou art the abode of Vishvu!’—‘ Here Indra performed his heroic deed ?;’ for it was while standing in this place that Indra drove off towards the south the evil spirits, the Rakshas: for this reason he says, ‘here Indra performed his heroic deed.’—‘ Erect stood the cult;’ cult, ' While he pronounces this formula (and while the Hotr7' recites the formula of invitation to the gods, cf. note on I, 4, 2, 16) the Adhvaryu steps to the south side of the altar (and Ahavantya fire) and in so doing must take care always to keep the left foot before the right (K4ty. III, 1, 16, 18) and not to touch the top of the prastara, ib. 17, schol. In returning (par. 5) to his former position he has to keep the right foot before the left. ? With this and the succeeding formulas, the Adhvaryu makes the second libation (cf. note on I, 4, 4,1). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, ‘Om! for Indra this, not for me!’ I KANDA, 4 ADHYAYA, 5 BRAHMANA, 5. 129 namely, means sacrifice, hence he thereby says ‘erect stood the sacrifice.’
3note on I, 4, 4,1). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, ‘Om! for Indra this, not for me!’ I KANDA, 4 ADHYAYA, 5 BRAHMANA, 5. 129 namely, means sacrifice, hence he thereby says ‘erect stood the sacrifice.’ 4. Further (Vag. S. II, 9): ‘O Agni, take thou upon thyself the office of Hotrz, take thou upon thyself the part of messenger!’ for Agni is both Hotrz and messenger to the gods: hence he thereby says, ‘know thou! both (offices) which thou art (holding) for the gods!’—‘ May earth and heaven guard thee! Guard thou earth and heaven!’ there is nothing obscure in this.—'Indra, by this butteroblation, may be the maker of good offering (svish¢akrzt) for the gods! Svaha!’ Indra, indeed, is the deity of sacrifice; therefore he says ‘Indra, by this butter-oblation. ..’ ‘It is for speech that he makes this sprinkling, and Indra is speech’ so say some; and for this reason also he says ‘Indra, by this butter-oblation. . .’ 5. Having then returned (to his former position behind the altar), without letting the two offeringspoons touch each other, he mixes (some of the butter left in the guhf) with (that in) the dhruvé. Now the second libation (which he has just offered) is the head of the sacrifice, and the dhruva4 is its body?: hence he thereby replaces the head on the body. And the second libation, moreover, is the head of the sacrifice, and the head (siras) represents excellence (sri), for the head does indeed represent excellence: hence, of one who is the most excellent (sresh¢ha) of a community, people say that he is ‘the head of that community.’ 1 Ve4, inthe formula, our author refers to vid, ‘to know,’ instead of to vi, ‘to strive after, undertake.’ ® Cf. I, 3, 2, 2, and Taitt. S. II, g, 11, 7-8. The second libation (dgh4ra) has just been made with the guha. (12] K 130 SATAPATHA-BRAHMANA. 6. The sacrificer, assuredly, stands behind the dhruv4, and he who means evil to him stands behind the upabhvzt'. Hence if he were to mix (the butter remaining in the guhd) with (that in) the upabhrzt, he would bestow excellence on him who means evil to the sacrificer; but in this way he bestows that excellence on the sacrificer himself: for this reason he mixes (the butter in the guh4) with (that in) the dhruvé. 7. He mixes it, with the text (Vag. S. II, 9h), ‘Light with light!’ for light (lustre), indeed, is the butter in the one (spoon) and light also is that in the other. Thereby these two lights unite with each other, and for this reason he mixes (the butter) in this manner. 8. Now a dispute once took place between Mind and Speech as to? which was the better of the two. Both Mind and Speech said, ‘I am excellent!’ g. Mind said, ‘Surely I am better than thou, for thou dost not speak anything that is not understood by me; and since thou art only an imitator of what is done by me and a follower in my wake, I am surely better than thou!’
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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