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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g. They (the gods) said, ‘What we have offered unto thee who art in yonder place’, do thou render that well-offered (svish¢a) for us!’ He made it well-offered for them; and this is the reason why (it is offered) to (Agni as) the Svishéakvzt. 1o. Having recited the invitatory formula’, he (the Hotrz) enumerates (those deities) which (have received oblations at the fore-offerings, butter-portions, &c.), as well as Agni Svish¢akrzt :—‘ May Agni offer Agni’s favourite dainties!’ thereby he refers to Agni’s butter-portion?,—‘ May he offer Soma’s favourite dainties!’ thereby he refers to Soma’s butter-portion.—‘ May he offer Agni’s favourite dainties!’ thereby he refers to that indispensable cake for Agni which is (offered) on both occasions (at the new and full-moon sacrifices). 11. And so with the several deities. ‘May he offer the favourite dainties of butter-drinking gods!’ thereby he refers to the fore-offerings (pray4ga) and after-offerings (anuy4ga), for, assuredly, the butter-drinking gods (represent) the fore-offerings and after-offerings.—‘ May he offer Agni the Hotv7’s 1 That is, according to Sayama, on the Ahavantya fire-place. 2 The anuvaky4 for the Svishfakrit is Rig-veda X, 2,1: piprihi devaii usato yavish/ha (‘gladden thou the longing gods, O youngest !’) &c. Asv. S. I, 6, 2. 8 See I, 4, 2,16-17. These formulas (nigada) of enumeration (ayad agnir agneh priya dhdmani, &c.—yakshad agner hotuh priyé dhaméni, &c.) form part of the offering-formula. The yagya proper, however, which they precede is Rig-veda VI, 15, 14, agne yad adya viso adhvarasya hota’ [‘O Agni, Hotr? of the cult! when this day (thou comest) to the men’], &c. I KANDA, 7 ADHYAYA, 3 BRAHMANA, 14. = 203 favourite dainties!’ thereby he refers to Agni as Hots? ; for after the gods had set apart this oblation for him, they still further propitiated him by this (formula), and invited him to his favourite dainty?: this is the reason why he thus enumerates. 12. Here now some make (the name of) the deity precede the ‘may he offer (ay4¢)!’ thus— Of Agni may he offer (the favourite dainties)!’ ‘Of Soma may he offer!’ But let him not do this; for those who make the deity precede the ‘may he offer!’ violate the proper order at the sacrifice, since it is by pronouncing the ‘ may he offer,’ that he pronounces what comes first here: let him therefore place the ‘may he offer’ first. 13. [The Hotz continues to recite]: ‘May he sacrifice to his own greatness!’ When, on that occasion ?, he asks him (Agni) to bring hither the deities, he also makes him bring hither his own greatness; but before this no worship of any kind has been offered to ‘his (Agni’s) own greatness :’ and he therefore now gratifies him, and thus that (fire) has been established so as to prevent failure on his (the sacrificer’s) part. This is the reason why he says ‘may he sacrifice to his own greatness.’
2This is the reason why he says ‘may he sacrifice to his own greatness.’ 14. ‘ By sacrifice may he obtain for himself food worthy of sacrifice?!’ the food, doubtless, is these creatures: he thereby makes them eager to sacrifice, and these creatures go on sacrificing, worshipping and performing austerities. 1 Or, resort, abode, dh4man. 3 Viz. at the ‘devaténim 4vahanam,’ cf. I, 4, 2,17; p.118,n.1. * « Ayagatim egy4 ishak. Mahidhara, on Vag. S. XXI, 47, interprets it thus: ‘May these (isha) desirous (creatures), fit for sacrifice, sacrifice properly!’ Similarly perhaps Sdyaza on our passage. 204 SATAPATHA-BRAHMANA, 15. ‘May he, the knower of beings, (perform)* the sacred cult; may he graciously accept the sacrificial food!’ Thereby he prays for success to this sacrifice; for when the gods graciously accept the sacrificial food, then he (the sacrificer) gains great things?: for this reason he says ‘ may he graciously accept the sacrificial food !’ 16. The reason why on this occasion the invitatory and offering-formulas are made closely to correspond to each other (avak/ptatama), is that the svish¢akrzt (is equivalent to) the evening libation, and the evening libation, doubtless, belongs to the Visve Devas (the ‘All-gods’)*. ‘Gladden thou the longing gods, O youngest!’ this much in the invitatory formula refers to the Visve Devak*. ‘O Agni, Hotvz of the cult! when this day (thou comest) to the men$;’ this much in the offering-formula refers to the Visve Deva. And because such is the form of these two (formulas), therefore they are of 1 Here krzzotu is omitted in the text, but cf. Vag. S. XXI, 47; Taitt. Br. III, 5, 7, 6; Asv. S. 1, 6, 5. Dr. Hillebrandt, Altind. Neu- und Vollmondsopfer, p. 118, construes it with the preceding formula: ‘er mache darbringungswerth die Speisen; er, der Wesenkenner, nehme beim Opfer das havis an.’ (?) ? Mahat, ‘grosses.’ 5 See Vag. S. XIX, 26. Here the author, as usual (cf. p. 5 note), attempts to enhance the solemnity of the ceremony by identifying it with the tr7tfya-savana, or evening libation at the Soma-sacrifice, both offerings constituting the final ceremonies in the main performance of the respective sacrifices. We shall, however, see (cf. I, 8, 3, 25) that as at the evening libation the remains of the Soma are offered up, so also are the remains of havis offered to the visve devah at the conclusion of the present sacrifice. At IV, 4, 5,17 it is more especially the offering of rice-cake to Agni and Varuna, at the evening libation, which is identified with the svishtakrit. * See p. 202, note 2. 5 See p. 202, note 3. I KANDA, 7 ADHYAYA, 3 BRAHMANA, 18. 205 the form of the evening libation; and this is why the invitatory and offering-formulas on this occasion are made closely to correspond to each other.
3* See p. 202, note 2. 5 See p. 202, note 3. I KANDA, 7 ADHYAYA, 3 BRAHMANA, 18. 205 the form of the evening libation; and this is why the invitatory and offering-formulas on this occasion are made closely to correspond to each other. 17. They are both trish¢ubh verses; for the svish¢akrzt is, as it were, the residue (or site, vAstu) of the sacrifice, and the residue (or, a vacant site) is without energy’. Now the trish¢ubh means manly power’, energy: hence he thereby imparts manly power, energy to that residue, the svish¢akr7t. This is why they are both trish¢ubh verses. 18. Or they are both anush¢ubh verses. The anush¢ubh is residue (or site, vastu), and the svishtakrzt also is residue: hence he thereby puts a residue to a residue®. And, verily, one who knows this, and whose (invitatory and offering-formulas) are two anushéubh verses, his homestead (v4stu) is prosperous, and he himself prospers in regard to progeny and cattle. 1 Aviryam; cf. II, 1, 2, 9, where the (sarfra) empty body (of PragApati) is called a vastu ayagniyam aviryam. See also above, I, 7, 3, 7, where we met with vastu in the sense of ‘remainder, that which remains,’ as S4yaza also seems to take it here. 2 Indriyam, literally ‘Indra’s power.’ The trish¢ubh often (e.g. Rig-veda X, 130, 5) appears specially related to Indra; and the hymns addressed to him are almost entirely in this metre. Taitt. S. VII, 1,1, 4 it is said to have been created by Pragapati from his own chest and arms, immediately after Indra, and together with the Brzhat-siman, the RA4ganya, and the ram; and that these are therefore viryA4vant, having been created out of virya (i.e. the seats of ‘manly power’). > For this symbolical explanation see Taitt. S. VII, 1, 1,5, where the anush/ubh is said to have been created by Pragdpati, by his fourth and last creative act, from his feet, together with the Vairagasdman, the Sfdra, and the horse; the two last named being, therefore, styled ‘ bhitta-sankr4min (? subservient to creatures).’ I do not find it stated anywhere, what anush/ubh verses may optionally be taken for the anuvaky& and yagy4 of the svish/akrit. 206 SATAPATHA-BRAHMANA. 19. Now here Bhallabeya! made the invitatory formula (consist of) an anush¢ubh verse, and the offering-formula of a trish¢ubh verse, thinking, ‘I thus obtain (the benefits of) both.’ He fell from the cart, and in falling, broke his arm. He reflected: ‘This has befallen because of something or other I have done.’ He then bethought himself of this: -*(It has befallen) because of some violation, on my part, of the proper course of the sacrifice.’ Hence one must not violate the proper course (of sacrificial performance); but let both (formulas) be verses of the same metre, either both anushéubh verses, or both trish¢ubh verses.
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.
1g. They (the gods) said, ‘What we have offered unto thee who art in yonder place’, do thou render that well-offered (svish¢a) for us!’ He made it well-offered for them; and this is the reason why (it is offered) to (Agni as) the Svishéakvzt. 1o. Having recited the invitatory formula’, he (the Hotrz) enumerates (those deities) which (have received oblations at the fore-offerings, butter-portions, &c.), as well as Agni Svish¢akrzt :—‘ May Agni offer Agni’s favourite dainties!’ thereby he refers to Agni’s butter-portion?,—‘ May he offer Soma’s favourite dainties!’ thereby he refers to Soma’s butter-portion.—‘ May he offer Agni’s favourite dainties!’ thereby he refers to that indispensable cake for Agni which is (offered) on both occasions (at the new and full-moon sacrifices). 11. And so with the several deities. ‘May he offer the favourite dainties of butter-drinking gods!’ thereby he refers to the fore-offerings (pray4ga) and after-offerings (anuy4ga), for, assuredly, the butter-drinking gods (represent) the fore-offerings and after-offerings.—‘ May he offer Agni the Hotv7’s 1 That is, according to Sayama, on the Ahavantya fire-place. 2 The anuvaky4 for the Svishfakrit is Rig-veda X, 2,1: piprihi devaii usato yavish/ha (‘gladden thou the longing gods, O youngest !’) &c. Asv. S. I, 6, 2. 8 See I, 4, 2,16-17. These formulas (nigada) of enumeration (ayad agnir agneh priya dhdmani, &c.—yakshad agner hotuh priyé dhaméni, &c.) form part of the offering-formula. The yagya proper, however, which they precede is Rig-veda VI, 15, 14, agne yad adya viso adhvarasya hota’ [‘O Agni, Hotr? of the cult! when this day (thou comest) to the men’], &c. I KANDA, 7 ADHYAYA, 3 BRAHMANA, 14. = 203 favourite dainties!’ thereby he refers to Agni as Hots? ; for after the gods had set apart this oblation for him, they still further propitiated him by this (formula), and invited him to his favourite dainty?: this is the reason why he thus enumerates. 12. Here now some make (the name of) the deity precede the ‘may he offer (ay4¢)!’ thus— Of Agni may he offer (the favourite dainties)!’ ‘Of Soma may he offer!’ But let him not do this; for those who make the deity precede the ‘may he offer!’ violate the proper order at the sacrifice, since it is by pronouncing the ‘ may he offer,’ that he pronounces what comes first here: let him therefore place the ‘may he offer’ first. 13. [The Hotz continues to recite]: ‘May he sacrifice to his own greatness!’ When, on that occasion ?, he asks him (Agni) to bring hither the deities, he also makes him bring hither his own greatness; but before this no worship of any kind has been offered to ‘his (Agni’s) own greatness :’ and he therefore now gratifies him, and thus that (fire) has been established so as to prevent failure on his (the sacrificer’s) part. This is the reason why he says ‘may he sacrifice to his own greatness.’
2This is the reason why he says ‘may he sacrifice to his own greatness.’ 14. ‘ By sacrifice may he obtain for himself food worthy of sacrifice?!’ the food, doubtless, is these creatures: he thereby makes them eager to sacrifice, and these creatures go on sacrificing, worshipping and performing austerities. 1 Or, resort, abode, dh4man. 3 Viz. at the ‘devaténim 4vahanam,’ cf. I, 4, 2,17; p.118,n.1. * « Ayagatim egy4 ishak. Mahidhara, on Vag. S. XXI, 47, interprets it thus: ‘May these (isha) desirous (creatures), fit for sacrifice, sacrifice properly!’ Similarly perhaps Sdyaza on our passage. 204 SATAPATHA-BRAHMANA, 15. ‘May he, the knower of beings, (perform)* the sacred cult; may he graciously accept the sacrificial food!’ Thereby he prays for success to this sacrifice; for when the gods graciously accept the sacrificial food, then he (the sacrificer) gains great things?: for this reason he says ‘ may he graciously accept the sacrificial food !’ 16. The reason why on this occasion the invitatory and offering-formulas are made closely to correspond to each other (avak/ptatama), is that the svish¢akrzt (is equivalent to) the evening libation, and the evening libation, doubtless, belongs to the Visve Devas (the ‘All-gods’)*. ‘Gladden thou the longing gods, O youngest!’ this much in the invitatory formula refers to the Visve Devak*. ‘O Agni, Hotvz of the cult! when this day (thou comest) to the men$;’ this much in the offering-formula refers to the Visve Deva. And because such is the form of these two (formulas), therefore they are of 1 Here krzzotu is omitted in the text, but cf. Vag. S. XXI, 47; Taitt. Br. III, 5, 7, 6; Asv. S. 1, 6, 5. Dr. Hillebrandt, Altind. Neu- und Vollmondsopfer, p. 118, construes it with the preceding formula: ‘er mache darbringungswerth die Speisen; er, der Wesenkenner, nehme beim Opfer das havis an.’ (?) ? Mahat, ‘grosses.’ 5 See Vag. S. XIX, 26. Here the author, as usual (cf. p. 5 note), attempts to enhance the solemnity of the ceremony by identifying it with the tr7tfya-savana, or evening libation at the Soma-sacrifice, both offerings constituting the final ceremonies in the main performance of the respective sacrifices. We shall, however, see (cf. I, 8, 3, 25) that as at the evening libation the remains of the Soma are offered up, so also are the remains of havis offered to the visve devah at the conclusion of the present sacrifice. At IV, 4, 5,17 it is more especially the offering of rice-cake to Agni and Varuna, at the evening libation, which is identified with the svishtakrit. * See p. 202, note 2. 5 See p. 202, note 3. I KANDA, 7 ADHYAYA, 3 BRAHMANA, 18. 205 the form of the evening libation; and this is why the invitatory and offering-formulas on this occasion are made closely to correspond to each other.
3* See p. 202, note 2. 5 See p. 202, note 3. I KANDA, 7 ADHYAYA, 3 BRAHMANA, 18. 205 the form of the evening libation; and this is why the invitatory and offering-formulas on this occasion are made closely to correspond to each other. 17. They are both trish¢ubh verses; for the svish¢akrzt is, as it were, the residue (or site, vAstu) of the sacrifice, and the residue (or, a vacant site) is without energy’. Now the trish¢ubh means manly power’, energy: hence he thereby imparts manly power, energy to that residue, the svish¢akr7t. This is why they are both trish¢ubh verses. 18. Or they are both anush¢ubh verses. The anush¢ubh is residue (or site, vastu), and the svishtakrzt also is residue: hence he thereby puts a residue to a residue®. And, verily, one who knows this, and whose (invitatory and offering-formulas) are two anushéubh verses, his homestead (v4stu) is prosperous, and he himself prospers in regard to progeny and cattle. 1 Aviryam; cf. II, 1, 2, 9, where the (sarfra) empty body (of PragApati) is called a vastu ayagniyam aviryam. See also above, I, 7, 3, 7, where we met with vastu in the sense of ‘remainder, that which remains,’ as S4yaza also seems to take it here. 2 Indriyam, literally ‘Indra’s power.’ The trish¢ubh often (e.g. Rig-veda X, 130, 5) appears specially related to Indra; and the hymns addressed to him are almost entirely in this metre. Taitt. S. VII, 1,1, 4 it is said to have been created by Pragapati from his own chest and arms, immediately after Indra, and together with the Brzhat-siman, the RA4ganya, and the ram; and that these are therefore viryA4vant, having been created out of virya (i.e. the seats of ‘manly power’). > For this symbolical explanation see Taitt. S. VII, 1, 1,5, where the anush/ubh is said to have been created by Pragdpati, by his fourth and last creative act, from his feet, together with the Vairagasdman, the Sfdra, and the horse; the two last named being, therefore, styled ‘ bhitta-sankr4min (? subservient to creatures).’ I do not find it stated anywhere, what anush/ubh verses may optionally be taken for the anuvaky& and yagy4 of the svish/akrit. 206 SATAPATHA-BRAHMANA. 19. Now here Bhallabeya! made the invitatory formula (consist of) an anush¢ubh verse, and the offering-formula of a trish¢ubh verse, thinking, ‘I thus obtain (the benefits of) both.’ He fell from the cart, and in falling, broke his arm. He reflected: ‘This has befallen because of something or other I have done.’ He then bethought himself of this: -*(It has befallen) because of some violation, on my part, of the proper course of the sacrifice.’ Hence one must not violate the proper course (of sacrificial performance); but let both (formulas) be verses of the same metre, either both anushéubh verses, or both trish¢ubh verses.
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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