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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If, on the other hand, he were to make the offering before the vashaé, it would be lost, as would be that (food) falling to the ground: for this reason also let him make the offering either simultaneously with the vasha¢ or after it has been pronounced. 14. As seed is poured into the womb, so here. If, on the other hand, he were to make the offering before the vashaé, it would be lost, as would be the seed poured not into the womb: for this reason also let him make the offering either simultaneously with the vasha/ or after it has been pronounced. 15. The invitatory formula, doubtless, is yonder (sky), and the offering-formula is this (earth). The gayatri metre also is this (earth), and the trish¢ubh 1 The usual formalities, which have been detailed before (see page 174 note), have, of course, to be gone through at each oblation. I KANDA, 7 ADHYAYA, 2 BRAHMANA, 16. = 195 is yonder (sky). He recites the gayatrt verse, thereby reciting yonder (sky), for the invitatory formula (anuvaky4) is yonder (sky). He recites this (earth), for the g4yatrt verse (viz. the offeringformula) is this (earth). 16. He then presents the offering with a trishtubh verse’, thereby presenting it by means of this 1 In this passage the invitatory formula (anuvakya or puro- _ nuvaky4), which is in the gayatri metre, is identified with the sky, and the offering-formula (y4gy4),which is in the trish¢ubh metre, with the earth. On the other hand, the g4yatrf also is the earth (cf. I, 4,1, 34), and the trish/ubh the sky; so that, according to this mode of reasoning, there is not only an intimate connexion between the two metres, but actual identity. The g4Ayatri verse, used as invitatory formula, on the occasion of the ricecake offering to Agni, is Rig-veda VIII, 44, 16 [agnir mardha divaé kakut, ‘Agni, the head and summit of the sky,’ &c.]; with that to Agni and Soma, at the full-moon sacrifice, Rig-veda I, 93, 3 [agnishomau savedasau, sahfitt vanatam girah, ‘O Agni and Soma, of self-same wealth and invocation, accept this song!’ &c.]; and to Indra and Agni, at the new-moon, Rig-veda VII, 94, 7 [indrégnt avas4 gatam, ‘O Indra and Agni, come to us with favour!’ &c.]; or with the (optional) milk-offering (sann@yyam), at the new moon, Rig-veda I, 8, 1 [endra sanasim rayim, ‘hither, O Indra, bring abundant treasure!’ &c.], ifto Indra; or Rig-veda VIII, 6, 1 [mahan indro ya ogas4 parganyo vrishAmén iva, ‘the Great Indra, who in might is equal to the rainy thunder-cloud,’ &c.], if to Mahendra.
22? The trish/ubh verse, used as offering-formula with the oblation of cake to Agni, both at the new and full moon, is Rig-veda X, 8, 6 [bhuvo yagviasya ragasas 4a neté... agne ..., ‘be thou the leader of the sacrifice and welkin,...O Agni!’ &c.]; with that to Agni and Soma, at the full moon, Rig-veda I, 93, 5 [yuvam etani divi rokanani...agnishomau..., ‘you, O Agni and Soma, (fixed) those lights in the heaven,’ &c.]; with that to Indra and Agni, at the new moon, Rig-veda VII, 93, 4 [girbhir viprah pramatim itkhamfina...indragnt..., ‘the bard, seeking your grace by songs..., O Indra and Agni,’ &c.]; and with the milk-offering, at the same sacrifice, if to Indra, Rig-veda X, 180, 1 [pra sasdhishe puruhfta satrfin .».indré ..., ‘thou, O Indra, the much-invoked, hast vanquished the enemies!’ &c.]; or, if to Mahendra, Rig-veda X, 50, 4 [bhuvas O02 196 SATAPATHA-BRAHMANA. (earth), for the offering-formula (yAgy4) is this (earth). Over yonder (sky) he places the vasha4é, for yonder (sky) also is the trish¢ubh. Thereby he makes those two (sky and earth) yoke-fellows ; and as such they feed together; and after their common meal all these creatures get food'. 17. Let him pronounce the invitatory formula lingering, as it were: the invitatory formula, namely, is yonder (sky), and the brzhat(-sAman) also is yonder (sky), since its form is that of the brzhat. With the offering-formula let him, as it were, hurry on fast: the offering-formula, doubtless, is this (earth), and the rathantara(-s4man) also is this (earth), since its form is that of the rathantara®. With the invitatory formula he calls (the gods), and with the tvam indra brahmanz4 mah4n, ‘mighty, O Indra, mayest thou be through (our) prayer!’ &c.]. 1 For the notion that there is rain (and consequently food) when heaven and earth are on friendly terms with each other, see I, 8, 3,12. The rain is the food of the earth; and the food, produced thereby, in its turn furnishes food for the sky (or the gods) in the form of oblations.
31 For the notion that there is rain (and consequently food) when heaven and earth are on friendly terms with each other, see I, 8, 3,12. The rain is the food of the earth; and the food, produced thereby, in its turn furnishes food for the sky (or the gods) in the form of oblations. 8 The brzhat-s4man (tvam id dhi havamahe, ‘on thee, indeed, we call,’ &c., SAma-veda II, 159-160=Rig-veda VI, 46, 1-2) and the rathantara-sAman (abhi tv4 sira nonumad, ‘to thee, O Hero, we call,’ &c., Sima-veda II, 30-31=Rig-veda VII, 32, 22-23) are two of the most highly prized Sama-hymns, which are especially used in forming the so-called przsh/as, or combinations of two hymns in such a way that one of them (being a mystic representation of the embryo) is enclosed in the other, which is supposed to represent the womb. In these symbolical combinations the brzhat and rathantara, which must never be used together, are often employed as the enclosing chants, representative of the womb. They are already mentioned in Rig-veda X,181. See also Sat. Br. IX, 1, 2, 36-37. Taitt. S. VII, 1, 1, 4, Prag4pati is said to have first created from his mouth Agni together with the G4yatri, the Rathantarasiman, the Brahmama, and the goat; and then from his chest and arms Indra, the Trish/ubh, the Brzhat-siman, the Raganya, and the ram. I KANDA, 7 ADHYAYA, 2 BRAHMANA, 20. 197 offering-formula he presents (food to them): hence the invitatory formula (anuvaky4) has some such form as ‘I call,’ ‘We call, ‘Come hither!’ ‘Sit on the barhis!’ for with it he calls. With the offeringformula (yagy4) he offers: hence the offeringformula has some such form as, ‘Accept the sacrificial food!’ ‘ Relish the sacrificial food!’ ‘Accept the potation (Avvzsh4yasva)!’ ‘Eat! Drink! There!’ for by it he offers that which (is indicated by) ‘there!’ 18. Let the invitatory formula be one that has its distinctive indication (in the form of the name of the respective deity) at the beginning (in front): for the invitatory formula is yonder (sky); and that (sky) yonder has the moon, the stars, and the sun for its mark below?. 19. The offering-formula then should be one that has its characteristic indication (further) back*; for the offering-formula is this (earth), and this same (earth) has plants, trees, waters, fire, and these creatures for its mark above. 20. Verily, that invitatory formula alone is auspicious, in the first word of which he utters the (name of the) deity; and that offering-formula alone is auspicious in the last word of which he pronounces the vasha¢ upon the deity‘; for the (name 1 Literally, ‘forwards, thither (pra).’ * Avastallakshma, ‘the sign below or on this (the, to us, nearest or front) side.’ See the formulas above, p. 195, note 1. * Or upwards, on the upper side, uparish/allakshanam. See the offering-formulas above, p. 195, note 2.
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.
1If, on the other hand, he were to make the offering before the vashaé, it would be lost, as would be that (food) falling to the ground: for this reason also let him make the offering either simultaneously with the vasha¢ or after it has been pronounced. 14. As seed is poured into the womb, so here. If, on the other hand, he were to make the offering before the vashaé, it would be lost, as would be the seed poured not into the womb: for this reason also let him make the offering either simultaneously with the vasha/ or after it has been pronounced. 15. The invitatory formula, doubtless, is yonder (sky), and the offering-formula is this (earth). The gayatri metre also is this (earth), and the trish¢ubh 1 The usual formalities, which have been detailed before (see page 174 note), have, of course, to be gone through at each oblation. I KANDA, 7 ADHYAYA, 2 BRAHMANA, 16. = 195 is yonder (sky). He recites the gayatrt verse, thereby reciting yonder (sky), for the invitatory formula (anuvaky4) is yonder (sky). He recites this (earth), for the g4yatrt verse (viz. the offeringformula) is this (earth). 16. He then presents the offering with a trishtubh verse’, thereby presenting it by means of this 1 In this passage the invitatory formula (anuvakya or puro- _ nuvaky4), which is in the gayatri metre, is identified with the sky, and the offering-formula (y4gy4),which is in the trish¢ubh metre, with the earth. On the other hand, the g4yatrf also is the earth (cf. I, 4,1, 34), and the trish/ubh the sky; so that, according to this mode of reasoning, there is not only an intimate connexion between the two metres, but actual identity. The g4Ayatri verse, used as invitatory formula, on the occasion of the ricecake offering to Agni, is Rig-veda VIII, 44, 16 [agnir mardha divaé kakut, ‘Agni, the head and summit of the sky,’ &c.]; with that to Agni and Soma, at the full-moon sacrifice, Rig-veda I, 93, 3 [agnishomau savedasau, sahfitt vanatam girah, ‘O Agni and Soma, of self-same wealth and invocation, accept this song!’ &c.]; and to Indra and Agni, at the new-moon, Rig-veda VII, 94, 7 [indrégnt avas4 gatam, ‘O Indra and Agni, come to us with favour!’ &c.]; or with the (optional) milk-offering (sann@yyam), at the new moon, Rig-veda I, 8, 1 [endra sanasim rayim, ‘hither, O Indra, bring abundant treasure!’ &c.], ifto Indra; or Rig-veda VIII, 6, 1 [mahan indro ya ogas4 parganyo vrishAmén iva, ‘the Great Indra, who in might is equal to the rainy thunder-cloud,’ &c.], if to Mahendra.
22? The trish/ubh verse, used as offering-formula with the oblation of cake to Agni, both at the new and full moon, is Rig-veda X, 8, 6 [bhuvo yagviasya ragasas 4a neté... agne ..., ‘be thou the leader of the sacrifice and welkin,...O Agni!’ &c.]; with that to Agni and Soma, at the full moon, Rig-veda I, 93, 5 [yuvam etani divi rokanani...agnishomau..., ‘you, O Agni and Soma, (fixed) those lights in the heaven,’ &c.]; with that to Indra and Agni, at the new moon, Rig-veda VII, 93, 4 [girbhir viprah pramatim itkhamfina...indragnt..., ‘the bard, seeking your grace by songs..., O Indra and Agni,’ &c.]; and with the milk-offering, at the same sacrifice, if to Indra, Rig-veda X, 180, 1 [pra sasdhishe puruhfta satrfin .».indré ..., ‘thou, O Indra, the much-invoked, hast vanquished the enemies!’ &c.]; or, if to Mahendra, Rig-veda X, 50, 4 [bhuvas O02 196 SATAPATHA-BRAHMANA. (earth), for the offering-formula (yAgy4) is this (earth). Over yonder (sky) he places the vasha4é, for yonder (sky) also is the trish¢ubh. Thereby he makes those two (sky and earth) yoke-fellows ; and as such they feed together; and after their common meal all these creatures get food'. 17. Let him pronounce the invitatory formula lingering, as it were: the invitatory formula, namely, is yonder (sky), and the brzhat(-sAman) also is yonder (sky), since its form is that of the brzhat. With the offering-formula let him, as it were, hurry on fast: the offering-formula, doubtless, is this (earth), and the rathantara(-s4man) also is this (earth), since its form is that of the rathantara®. With the invitatory formula he calls (the gods), and with the tvam indra brahmanz4 mah4n, ‘mighty, O Indra, mayest thou be through (our) prayer!’ &c.]. 1 For the notion that there is rain (and consequently food) when heaven and earth are on friendly terms with each other, see I, 8, 3,12. The rain is the food of the earth; and the food, produced thereby, in its turn furnishes food for the sky (or the gods) in the form of oblations.
31 For the notion that there is rain (and consequently food) when heaven and earth are on friendly terms with each other, see I, 8, 3,12. The rain is the food of the earth; and the food, produced thereby, in its turn furnishes food for the sky (or the gods) in the form of oblations. 8 The brzhat-s4man (tvam id dhi havamahe, ‘on thee, indeed, we call,’ &c., SAma-veda II, 159-160=Rig-veda VI, 46, 1-2) and the rathantara-sAman (abhi tv4 sira nonumad, ‘to thee, O Hero, we call,’ &c., Sima-veda II, 30-31=Rig-veda VII, 32, 22-23) are two of the most highly prized Sama-hymns, which are especially used in forming the so-called przsh/as, or combinations of two hymns in such a way that one of them (being a mystic representation of the embryo) is enclosed in the other, which is supposed to represent the womb. In these symbolical combinations the brzhat and rathantara, which must never be used together, are often employed as the enclosing chants, representative of the womb. They are already mentioned in Rig-veda X,181. See also Sat. Br. IX, 1, 2, 36-37. Taitt. S. VII, 1, 1, 4, Prag4pati is said to have first created from his mouth Agni together with the G4yatri, the Rathantarasiman, the Brahmama, and the goat; and then from his chest and arms Indra, the Trish/ubh, the Brzhat-siman, the Raganya, and the ram. I KANDA, 7 ADHYAYA, 2 BRAHMANA, 20. 197 offering-formula he presents (food to them): hence the invitatory formula (anuvaky4) has some such form as ‘I call,’ ‘We call, ‘Come hither!’ ‘Sit on the barhis!’ for with it he calls. With the offeringformula (yagy4) he offers: hence the offeringformula has some such form as, ‘Accept the sacrificial food!’ ‘ Relish the sacrificial food!’ ‘Accept the potation (Avvzsh4yasva)!’ ‘Eat! Drink! There!’ for by it he offers that which (is indicated by) ‘there!’ 18. Let the invitatory formula be one that has its distinctive indication (in the form of the name of the respective deity) at the beginning (in front): for the invitatory formula is yonder (sky); and that (sky) yonder has the moon, the stars, and the sun for its mark below?. 19. The offering-formula then should be one that has its characteristic indication (further) back*; for the offering-formula is this (earth), and this same (earth) has plants, trees, waters, fire, and these creatures for its mark above. 20. Verily, that invitatory formula alone is auspicious, in the first word of which he utters the (name of the) deity; and that offering-formula alone is auspicious in the last word of which he pronounces the vasha¢ upon the deity‘; for the (name 1 Literally, ‘forwards, thither (pra).’ * Avastallakshma, ‘the sign below or on this (the, to us, nearest or front) side.’ See the formulas above, p. 195, note 1. * Or upwards, on the upper side, uparish/allakshanam. See the offering-formulas above, p. 195, note 2.
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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