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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Both 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!’ 10. Speech said, ‘Surely I am better than thou, for what thou knowest I make known, I communicate.’ 1 The same idea has been expressed above, I, 3, 2, 11. * Cf. Taitt. S. II, 5, 11,4: ‘Mind and Speech (or Voice) were contending against one another.’ ‘I will carry the oblation to the gods |’ said Speech. ‘TI (will carry it) to the gods !’ said the Mind. They went to Pragfpati to question him. Prag&pati said (to Speech), ‘Thou art the handmaid (dati) of the mind, for what one thinks in one’s mind that one speaks with one’s speech.’ [Speech replied], ‘ Then indeed they shall not offer to thee with speech!’ For this reason they offer to Pragdpati with the mind ; for Prag4pati, as it were, is the mind, &c. ” I KANDA, 5 ADHYAYA, 1 BRAHMANA, I. 131 11. They went to appeal to Pragdpati for his decision. He, Pragdpati,, decided in favour of Mind, saying (to Speech), ‘Mind is indeed better than thou, for thou art an imitator of its deeds and a follower in its wake ; and inferior, surely, is he who imitates his better’s deeds and follows in his wake.’ 12. Then Speech (v4, fem.) being thus gainsaid, was dismayed and miscarried. She, Speech, then said to Pragdpati, ‘May I never be thy oblation-bearer, I whom thou hast gainsaid!’ Hence whatever at the sacrifice is performed for Pragdpati, that is performed in a low voice; for speech would not act as oblation-bearer for PragApati. 13. That germ (retas) the gods then brought away in a skin or in some (vessel), They asked: ‘Is it here (atra)?’ and therefore it developed into Atri. For the same reason one becomes guilty by (intercourse) with a woman who has just miscarried (4treyt); for it is from that woman, from the goddess Speech, that these (germs) originate’. Firth ApuyAya, First BrRAHMANA. 1. He (the Adhvaryu) now utters his call for the Pravara (choosing of the Hotvz)?. The reason why he utters his call, is that the (Adhvaryu’s) call is 1 «Tasmad apy 4treyya yoshitainasvy etasyai hi yosh4yai vaso devatéy& ete sambhfita4,’ [ete laukika# sarve garbh4A sambhiitad, Say.]—The K4ava text has, ‘Tasm4d api striydtreyyainasvity hur etasy4 hi sa yosh4y4 devat4y4 vaéah sambhfta iti’ [‘—for it is from that woman, from the goddess Speech, that he (Atri) originated’). * The Hotr?, on concluding the invitation of the gods, sits down with raised knees in the same place where he has been standing (see p. 95, note 1), parts the sacrificial grass of the altar, and measures a span on the earth, with the text (Asv. I, 3, 22), ‘Aditi is his mother, do not cut him off from the air. With the aid of K 2 132 SATAPATHA-BRAHMANA.
295, note 1), parts the sacrificial grass of the altar, and measures a span on the earth, with the text (Asv. I, 3, 22), ‘Aditi is his mother, do not cut him off from the air. With the aid of K 2 132 SATAPATHA-BRAHMANA. the sacrifice: ‘having bespoke the sacrifice, I will choose the Hotvz, thus (he thinks, and) for this reason he utters his call for the Pravara. 2. He utters his call after taking the fuel-band; for if the Adhvaryu were to utter his call without taking hold of the sacrifice, he would either be unsteady or meet with some other ailment. 3. Here now some utter the call after taking sacrificial grass (barhis) from the covered altar, or they utter the call after cutting off and taking a chip of fire-wood, arguing, ‘this, surely, is something belonging to the sacrifice ; after taking hold of this, the sacrifice, we will utter the call.’ Let him, however, not do this; for that also wherewith the firewood was tied together and wherewith they sweep the fire! is, doubtless, something belonging to the sacrifice; and thus indeed he utters his call after taking hold of the sacrifice: for this reason let him utter the call after taking the fuel-band. 4. Having uttered the call, he in the first place chooses him who is the Hotz? of the gods, that is, Agni. Thereby he propitiates both Agni and the gods : for by first choosing Agni, he propitiates Agni ; Agni, the god, the deity; with the threefold chant, with the rathantara-sdman, with the gayatri metre, with the agnish/oma sacrifice, with the vasha/-call, the thunderbolt,—I here kill him who hates us, and whom we hate!’ The Adhvaryu having thereupon walked round the Hotr7 from left to right, steps behind the utkara (heap of rubbish) with his face to the east and the fuel-band in his hand, and calls on (€sravayati) the Agnidhra, with O srdvaya (or Om sravaya, i.e. 4 sravaya; or simply sravaya;’ cf. Sdyana on Taitt. S. I, 6,11). The Agnidhra (whilst standing north of the Adhvaryu, with his face to the south, and taking the wooden sword and the fuel-band from the Adhvaryu) responds (praty4sravayati) by ‘astu sraushadé’ 1 See p. 127, note 1. 1 KANDA, 5 ADHYAYA, I BRAHMANA, IO. = 1133 and by first choosing him who is the Hotz of the gods, he propitiates the gods. 5. He says, ‘Agni, the god, the divine Hotzz—,’ for Agni is indeed the Hotvz of the gods, therefore. he says ‘Agni, the god, the divine Hotvz:’ thereby he propitiates both Agni and the gods; for by his first mentioning Agni he propitiates Agni; and by his first mentioning him who is the Hotvz of the gods, he propitiates the gods. 6. ‘May he worship, knowing the gods’, he the thoughtful one,—for he, Agni, indeed, knows the gods well: hence he thereby says ‘may he who knows them well worship (them) in due form !’
36. ‘May he worship, knowing the gods’, he the thoughtful one,—for he, Agni, indeed, knows the gods well: hence he thereby says ‘may he who knows them well worship (them) in due form !’ 7. ‘Like as Manu (did), like as Bharata ;;—Manu, indeed, worshipped with sacrifice in olden times, and doing as he did these descendants of his now. sacrifice: therefore he says ‘like as Manu.’ Or, say they, (it means) ‘at the sacrifice of Manu,’ and therefore he says ‘as (he did) with Manu.’ 8. ‘Like as (with) Bharata,—for, say they, he bears (bhar) the oblation to the gods, hence Bha~ rata (the bearer) is Agni; or, say they, he, having become the breath, supports (bhar) these creatures, and therefore he says ‘like as Bharata.’ 9. He then chooses (Agni as) the ancestral (Hotr2). He thus introduces him both to the (ancestral) vzshis and to the gods (as if he were saying), ‘he is of mighty strength who obtained the sacrifice !’ for this reason he chooses (him as) the ancestral one. 10. He chooses from the remote end (of the sacrificer’s ancestral line)? downwards; for it is from the * Thus our author. It should rather be ‘May (he) worship the gods, he the wise, the considerate one.’ * Cf. p. 11g, note 1. 134 SATAPATHA-BRAHMANA. remote end downwards that a race is propagated. Thereby he also propitiates the lord of seniority ; for here among men the father comes first, then the son, and then the grandson: this is the reason why he chooses from the remote end downwards. 11. Having named the ancestral, he says, ‘ Like as Brahman ;’—for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says ‘like as Brahman ;’—‘ may he bring (the gods) hither!’ what deities he bids him bring hither, those he refers to in saying ‘may he bring (them) hither.’ 12. ‘The Brahmamas (priests) are the guardians of this sacrifice;’ for guardians of the sacrifice, indeed, are those Brahmamzas who are versed in the sacred writ, because they spread it, they originate it: these he thereby propitiates; and for this reason he says, ‘the Brahmavas are the guardians of the sacrifice.’ 13. ‘N. N. is the man,’ thereby he chooses this man for his Hotsz; heretofore he was not a Hotvz, but now he is a Hotrz. 14. The chosen Hotvz mutters,—has recourse to the deities: in order that he may give the vasha/call to the gods in its proper order, that he may convey the oblation to the gods in its proper order, that he may not stumble, he has thus recourse to the deities. 15. He mutters on this occasion’, ‘Thee, O divine Savitz, they now choose,—thereby he has recourse to Savitvz for his impulsion (prasava), for Savitzz is the impeller (prasavitvz) of the gods ;— ‘(thee who art) Agni, for the Hotv7ship,’ thereby he 1 Except the beginning, these formulas are entirely different from those given by Asv. S. I, 3, 23-24. I KANDA, 5 ADHYAYA, I BRAHMANA, 19. 135
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.
1Both 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!’ 10. Speech said, ‘Surely I am better than thou, for what thou knowest I make known, I communicate.’ 1 The same idea has been expressed above, I, 3, 2, 11. * Cf. Taitt. S. II, 5, 11,4: ‘Mind and Speech (or Voice) were contending against one another.’ ‘I will carry the oblation to the gods |’ said Speech. ‘TI (will carry it) to the gods !’ said the Mind. They went to Pragfpati to question him. Prag&pati said (to Speech), ‘Thou art the handmaid (dati) of the mind, for what one thinks in one’s mind that one speaks with one’s speech.’ [Speech replied], ‘ Then indeed they shall not offer to thee with speech!’ For this reason they offer to Pragdpati with the mind ; for Prag4pati, as it were, is the mind, &c. ” I KANDA, 5 ADHYAYA, 1 BRAHMANA, I. 131 11. They went to appeal to Pragdpati for his decision. He, Pragdpati,, decided in favour of Mind, saying (to Speech), ‘Mind is indeed better than thou, for thou art an imitator of its deeds and a follower in its wake ; and inferior, surely, is he who imitates his better’s deeds and follows in his wake.’ 12. Then Speech (v4, fem.) being thus gainsaid, was dismayed and miscarried. She, Speech, then said to Pragdpati, ‘May I never be thy oblation-bearer, I whom thou hast gainsaid!’ Hence whatever at the sacrifice is performed for Pragdpati, that is performed in a low voice; for speech would not act as oblation-bearer for PragApati. 13. That germ (retas) the gods then brought away in a skin or in some (vessel), They asked: ‘Is it here (atra)?’ and therefore it developed into Atri. For the same reason one becomes guilty by (intercourse) with a woman who has just miscarried (4treyt); for it is from that woman, from the goddess Speech, that these (germs) originate’. Firth ApuyAya, First BrRAHMANA. 1. He (the Adhvaryu) now utters his call for the Pravara (choosing of the Hotvz)?. The reason why he utters his call, is that the (Adhvaryu’s) call is 1 «Tasmad apy 4treyya yoshitainasvy etasyai hi yosh4yai vaso devatéy& ete sambhfita4,’ [ete laukika# sarve garbh4A sambhiitad, Say.]—The K4ava text has, ‘Tasm4d api striydtreyyainasvity hur etasy4 hi sa yosh4y4 devat4y4 vaéah sambhfta iti’ [‘—for it is from that woman, from the goddess Speech, that he (Atri) originated’). * The Hotr?, on concluding the invitation of the gods, sits down with raised knees in the same place where he has been standing (see p. 95, note 1), parts the sacrificial grass of the altar, and measures a span on the earth, with the text (Asv. I, 3, 22), ‘Aditi is his mother, do not cut him off from the air. With the aid of K 2 132 SATAPATHA-BRAHMANA.
295, note 1), parts the sacrificial grass of the altar, and measures a span on the earth, with the text (Asv. I, 3, 22), ‘Aditi is his mother, do not cut him off from the air. With the aid of K 2 132 SATAPATHA-BRAHMANA. the sacrifice: ‘having bespoke the sacrifice, I will choose the Hotvz, thus (he thinks, and) for this reason he utters his call for the Pravara. 2. He utters his call after taking the fuel-band; for if the Adhvaryu were to utter his call without taking hold of the sacrifice, he would either be unsteady or meet with some other ailment. 3. Here now some utter the call after taking sacrificial grass (barhis) from the covered altar, or they utter the call after cutting off and taking a chip of fire-wood, arguing, ‘this, surely, is something belonging to the sacrifice ; after taking hold of this, the sacrifice, we will utter the call.’ Let him, however, not do this; for that also wherewith the firewood was tied together and wherewith they sweep the fire! is, doubtless, something belonging to the sacrifice; and thus indeed he utters his call after taking hold of the sacrifice: for this reason let him utter the call after taking the fuel-band. 4. Having uttered the call, he in the first place chooses him who is the Hotz? of the gods, that is, Agni. Thereby he propitiates both Agni and the gods : for by first choosing Agni, he propitiates Agni ; Agni, the god, the deity; with the threefold chant, with the rathantara-sdman, with the gayatri metre, with the agnish/oma sacrifice, with the vasha/-call, the thunderbolt,—I here kill him who hates us, and whom we hate!’ The Adhvaryu having thereupon walked round the Hotr7 from left to right, steps behind the utkara (heap of rubbish) with his face to the east and the fuel-band in his hand, and calls on (€sravayati) the Agnidhra, with O srdvaya (or Om sravaya, i.e. 4 sravaya; or simply sravaya;’ cf. Sdyana on Taitt. S. I, 6,11). The Agnidhra (whilst standing north of the Adhvaryu, with his face to the south, and taking the wooden sword and the fuel-band from the Adhvaryu) responds (praty4sravayati) by ‘astu sraushadé’ 1 See p. 127, note 1. 1 KANDA, 5 ADHYAYA, I BRAHMANA, IO. = 1133 and by first choosing him who is the Hotz of the gods, he propitiates the gods. 5. He says, ‘Agni, the god, the divine Hotzz—,’ for Agni is indeed the Hotvz of the gods, therefore. he says ‘Agni, the god, the divine Hotvz:’ thereby he propitiates both Agni and the gods; for by his first mentioning Agni he propitiates Agni; and by his first mentioning him who is the Hotvz of the gods, he propitiates the gods. 6. ‘May he worship, knowing the gods’, he the thoughtful one,—for he, Agni, indeed, knows the gods well: hence he thereby says ‘may he who knows them well worship (them) in due form !’
36. ‘May he worship, knowing the gods’, he the thoughtful one,—for he, Agni, indeed, knows the gods well: hence he thereby says ‘may he who knows them well worship (them) in due form !’ 7. ‘Like as Manu (did), like as Bharata ;;—Manu, indeed, worshipped with sacrifice in olden times, and doing as he did these descendants of his now. sacrifice: therefore he says ‘like as Manu.’ Or, say they, (it means) ‘at the sacrifice of Manu,’ and therefore he says ‘as (he did) with Manu.’ 8. ‘Like as (with) Bharata,—for, say they, he bears (bhar) the oblation to the gods, hence Bha~ rata (the bearer) is Agni; or, say they, he, having become the breath, supports (bhar) these creatures, and therefore he says ‘like as Bharata.’ 9. He then chooses (Agni as) the ancestral (Hotr2). He thus introduces him both to the (ancestral) vzshis and to the gods (as if he were saying), ‘he is of mighty strength who obtained the sacrifice !’ for this reason he chooses (him as) the ancestral one. 10. He chooses from the remote end (of the sacrificer’s ancestral line)? downwards; for it is from the * Thus our author. It should rather be ‘May (he) worship the gods, he the wise, the considerate one.’ * Cf. p. 11g, note 1. 134 SATAPATHA-BRAHMANA. remote end downwards that a race is propagated. Thereby he also propitiates the lord of seniority ; for here among men the father comes first, then the son, and then the grandson: this is the reason why he chooses from the remote end downwards. 11. Having named the ancestral, he says, ‘ Like as Brahman ;’—for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says ‘like as Brahman ;’—‘ may he bring (the gods) hither!’ what deities he bids him bring hither, those he refers to in saying ‘may he bring (them) hither.’ 12. ‘The Brahmamas (priests) are the guardians of this sacrifice;’ for guardians of the sacrifice, indeed, are those Brahmamzas who are versed in the sacred writ, because they spread it, they originate it: these he thereby propitiates; and for this reason he says, ‘the Brahmavas are the guardians of the sacrifice.’ 13. ‘N. N. is the man,’ thereby he chooses this man for his Hotsz; heretofore he was not a Hotvz, but now he is a Hotrz. 14. The chosen Hotvz mutters,—has recourse to the deities: in order that he may give the vasha/call to the gods in its proper order, that he may convey the oblation to the gods in its proper order, that he may not stumble, he has thus recourse to the deities. 15. He mutters on this occasion’, ‘Thee, O divine Savitz, they now choose,—thereby he has recourse to Savitvz for his impulsion (prasava), for Savitzz is the impeller (prasavitvz) of the gods ;— ‘(thee who art) Agni, for the Hotv7ship,’ thereby he 1 Except the beginning, these formulas are entirely different from those given by Asv. S. I, 3, 23-24. I KANDA, 5 ADHYAYA, I BRAHMANA, 19. 135
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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