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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
116. The reason, then, why he offers with the formula ‘for abundant obtainment of abundant gift 2,’ recipients of the offerings. The difference between the fore-offerings and after-offerings in regard to the offering-formula lies in this, that at the first fore-offering the Adhvaryu, in calling on the Hotr?, names the particular object of the offering, viz. ‘ Pronounce the offering-prayer to the samidhs!’ while for the remaining prayagas he merely calls ‘ Pronounce the offering-prayer !’ and the Hotr? begins all his prayers (after the introductory 4gur-formula) with the name of the respective recipient of the oblation. At the after-offering, on the other hand, the Adhvaryu calls each time, ‘Pronounce the offering-prayer to the gods’ (or, according to Ké&ty. III, 5, 8, optionally without ‘to the gods,’ the second and third times), and the Hotr:’s prayers begin with ‘ The divine (Barhis, or Nar4samsa, or Agni Svish/akrit)....’ See I, 5, 3, 8 seq. 1 Agni Svish/akrit, the recipient of the third after-offering, is, as we saw, regarded as representing the gdyatri metre. 2 Vasuvane vasudheyasya (vetu); perhaps better, as Sayama, on Taitt. S. II, 6, 9, takes it, ‘May he partake of the gift of wealth for the (sacrificer’s) obtainment of wealth.’ ‘For the wealthdesirer of wealth-gift’=‘for the desirer of wealth-possession,’ St. Petersb. Dict. Our author apparently takes it in the sense of ‘for the obtainer of wealth and for the receiver of Wwealth;’ and Mahidhara (Vag. S. XXII, 48; XXVIII, 12) interprets it ‘for the giving (or obtainment) of wealth and for the depositing of treasure (i.e. for burying a treasure in the sacrificer’s house !)’ Harisvamin takes vasuvane as vocative; but the accent is against his view. 236 SATAPATHA-BRAHMANA. is that Agni is the obtainer of wealth, and Indra is the recipient of wealth; and Indra and Agni are indeed the (joint) divinity of the metres: and in this way it is for a deity that the vasha¢ is pronounced, and to a deity that the offering is made. 17. After he has made the last after-offering, he pours together (the butter which remains in the upabhvzt with that which attaches to the guhd), and offers it (by pouring it from the guhd in a line from west to east into the fire). For doubtless these are the after-offerings to the fore-offerings: hence even as there, at the fore-offerings’, he makes the spiteful enemy pay tribute to the sacrificer, and the one to be consumed pay tribute to the consumer ; so now he makes him pay tribute at the afterofferings. Turrp BRAHMANA. SOxravAka, SasyuvaKa, AND OFFERING oF REMAINS’. 1. He now separates the two spoons (guhf and upabhezt), with the text (Vag. S. II, 15 a), ‘May I be victorious after the victory of Agni and Soma! with the impetus of the (sacrificial) food I urge myself on.’ With his right hand he moves the guha eastwards (from its usual place on the prastara-bunch upon the altar), with the text (ib. b), ‘May Agni and Soma drive him away who hates us, and whom
2with the impetus of the (sacrificial) food I urge myself on.’ With his right hand he moves the guha eastwards (from its usual place on the prastara-bunch upon the altar), with the text (ib. b), ‘May Agni and Soma drive him away who hates us, and whom 1 See I, 5, 3, 18. * The whole of the third. Brahmama is taken up with the duties of the Adhvaryu and Agntdhra at the three ceremonies: paragraphs I-19 with those at the sdktavaka; pars. 20-22 with those at the samyuvaka; and pars. 23-27 with those at the offering of the remains (samsrava) of butter. The duties of the Hotr? are then detailed in the fourth Brahmaza. 1 KAwpDA, 8 ADHYAYA, 3 BRAHMANA, 4. 237 we hate! with the impetus of the (sacrificial) food I drive him away. With his left hand he moves the upabhyvzt westwards (from its place on the barhis to outside the altar) :—Thus, if the sacrificer himself (does it). 2. And if the Adhvaryu (does it, he says), ‘May this sacrificer be victorious after the victory of Agni and Soma! with the impetus of the food I urge him on;’ and, ‘May Agni and Soma drive him away whom this sacrificer hates, and who hates him! with the impetus of the food I drive him away.’ Thus he does at the full-moon sacrifice, because the fullmoon offering belongs to Agni and Soma. 3. At the new-moon sacrifice, on the other hand, he uses the texts (ib. e, d), ‘May I be victorious after the victory of Indra and Agni*! with the impetus of the food I urge myself on;’ and, ‘May Indra and Agni drive him away who hates us, and whom we hate! with the impetus of the food I drive him away :'—Thus, if the sacrificer himself does it. 4. And if the Adhvaryu (does it, he says), ‘May this sacrificer be victorious after the victory of Indra and Agni! with the impetus of the food I urge him on;’ and, ‘May Indra and Agni drive him away whom this sacrificer hates, and who hates him! with the impetus of the food I drive him away.’ Thus he says at the new-moon sacrifice, because the new- 1 In Taitt. Br. III, 3, 9 a different symbolical explanation is given of the separation of the spoons: it is said there that by shifting the guhQ eastwards, he drives away the enemies that have been born; and by shifting the upabhrzt towards the west, he drives away those that will be born hereafter; and the sacrificer then stands firmly established in this world. 2 See p. 162, note 3. 238 SATAPATHA-BRAHMANA. moon offering belongs to Indra and Agni. And in this manner he separates (the spoons) according to the respective deities. This is why he thus separates them: 5. Behind the guhd stands the sacrificer, and behind the upabhyvzt stands he who means evil to him: hereby, then, he brings the sacrificer forward to the front (or east), and the one who means evil him he drives back (or towards the west). Behind the guhdi stands the eater (enjoyer), and behind the upabhvzt the one to be eaten (enjoyed): thus he now brings the eater (enjoyer) to the front, and the one to be eaten (enjoyed) he drives back.
3Behind the guhdi stands the eater (enjoyer), and behind the upabhvzt the one to be eaten (enjoyed): thus he now brings the eater (enjoyer) to the front, and the one to be eaten (enjoyed) he drives back. 6. Thus the separation (of the eater and the eaten) is effected in one and the same act; and hence from one and the same man spring both the enjoyer (the husband), and the one to be enjoyed (the wife): for now kinsfolk{g4t y44) live sporting and rejoicing together, saying, ‘In the fourth (or) third man (i.e. generation) we unite.’ And this is so in accordance with that (separation of the spoons). 1 This passage is of considerable importance, as showing that the prohibition of intermarriage between near blood-relations,—so rigidly enforced in later times, and already formulated in passages such as Apast. Dharm. II, 5, 15, 16, ‘One must not give one’s daughter to a man belonging to the same gotra. Nor to one related (within six degrees) on the mother’s (or father’s) side.’ Gobh. III, 4, 3-5, ‘One must take for one’s wife one who is not of the same gotra, or one who is not sapi#da to one’s mother, —was not as yet firmly established in our author's time. Harisvamin remarks on our text, that the Kanvas allow intermarriage in such cases from the third generation—(the Kaava text of the Sat. Br. reads, ‘In the third man we unite, in the fourth man we unite’)—and the SaurAsh/ras from the fourth generation; and that the Dakshin&tyas allow marriage with daughters of the mother’s brother, 1 KAwDA, 8 ADHYAYA, 3 BRAHMANA, 10. 239 7. Thereupon (the Adhvaryu) anoints the enclosing-sticks (paridhi) with (the butter attaching to) the guhd. With that (spoon) with which he has made offering to the gods, with which he has concluded the sacrifice, he thus gratifies the enclosingsticks: this is why he anoints them with the guha. 8. He anoints them (successively)!, with the texts (Vag. S. II, 16 a—c), ‘ For the Vasus thee!’ ‘ For the Rudras thee!’ ‘ For the Adityas thee!’ For these— to wit, the Vasus, Rudras, and Adityas—are three (classes of) gods: ‘for them (I anoint) thee,’ he thereby says. ‘ g. Thereupon, taking hold of the (middle) enclosing-stick, he calls (on the Agntdhra) to bid (them) listen?: thus (i.e. by touching the paridhi) it is for the enclosing-sticks that he calls for the sraushaz. The sraushaé-call assuredly is the sacrifice : hence he thereby expressly gladdens the enclosing-sticks by means of the sacrifice: for this reason he calls for the srausha/, while taking hold of the enclosingstick. 10. Having called for the srausha¢ (and been responded to by the Agntdhra), he thus addresses (the Hotrz), ‘The divine Hotzzs* are summoned—, the divine Hotrzs, namely, are (represented by) these and with sons of the father’s sister. See Weber, Ind. Stud. X, p. 75; Max Miller, History of Ancient Sanskrit Literature, p. 387; Buhler, Sacred Laws of the Aryas, I, p. 126.
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.
116. The reason, then, why he offers with the formula ‘for abundant obtainment of abundant gift 2,’ recipients of the offerings. The difference between the fore-offerings and after-offerings in regard to the offering-formula lies in this, that at the first fore-offering the Adhvaryu, in calling on the Hotr?, names the particular object of the offering, viz. ‘ Pronounce the offering-prayer to the samidhs!’ while for the remaining prayagas he merely calls ‘ Pronounce the offering-prayer !’ and the Hotr? begins all his prayers (after the introductory 4gur-formula) with the name of the respective recipient of the oblation. At the after-offering, on the other hand, the Adhvaryu calls each time, ‘Pronounce the offering-prayer to the gods’ (or, according to Ké&ty. III, 5, 8, optionally without ‘to the gods,’ the second and third times), and the Hotr:’s prayers begin with ‘ The divine (Barhis, or Nar4samsa, or Agni Svish/akrit)....’ See I, 5, 3, 8 seq. 1 Agni Svish/akrit, the recipient of the third after-offering, is, as we saw, regarded as representing the gdyatri metre. 2 Vasuvane vasudheyasya (vetu); perhaps better, as Sayama, on Taitt. S. II, 6, 9, takes it, ‘May he partake of the gift of wealth for the (sacrificer’s) obtainment of wealth.’ ‘For the wealthdesirer of wealth-gift’=‘for the desirer of wealth-possession,’ St. Petersb. Dict. Our author apparently takes it in the sense of ‘for the obtainer of wealth and for the receiver of Wwealth;’ and Mahidhara (Vag. S. XXII, 48; XXVIII, 12) interprets it ‘for the giving (or obtainment) of wealth and for the depositing of treasure (i.e. for burying a treasure in the sacrificer’s house !)’ Harisvamin takes vasuvane as vocative; but the accent is against his view. 236 SATAPATHA-BRAHMANA. is that Agni is the obtainer of wealth, and Indra is the recipient of wealth; and Indra and Agni are indeed the (joint) divinity of the metres: and in this way it is for a deity that the vasha¢ is pronounced, and to a deity that the offering is made. 17. After he has made the last after-offering, he pours together (the butter which remains in the upabhvzt with that which attaches to the guhd), and offers it (by pouring it from the guhd in a line from west to east into the fire). For doubtless these are the after-offerings to the fore-offerings: hence even as there, at the fore-offerings’, he makes the spiteful enemy pay tribute to the sacrificer, and the one to be consumed pay tribute to the consumer ; so now he makes him pay tribute at the afterofferings. Turrp BRAHMANA. SOxravAka, SasyuvaKa, AND OFFERING oF REMAINS’. 1. He now separates the two spoons (guhf and upabhezt), with the text (Vag. S. II, 15 a), ‘May I be victorious after the victory of Agni and Soma! with the impetus of the (sacrificial) food I urge myself on.’ With his right hand he moves the guha eastwards (from its usual place on the prastara-bunch upon the altar), with the text (ib. b), ‘May Agni and Soma drive him away who hates us, and whom
2with the impetus of the (sacrificial) food I urge myself on.’ With his right hand he moves the guha eastwards (from its usual place on the prastara-bunch upon the altar), with the text (ib. b), ‘May Agni and Soma drive him away who hates us, and whom 1 See I, 5, 3, 18. * The whole of the third. Brahmama is taken up with the duties of the Adhvaryu and Agntdhra at the three ceremonies: paragraphs I-19 with those at the sdktavaka; pars. 20-22 with those at the samyuvaka; and pars. 23-27 with those at the offering of the remains (samsrava) of butter. The duties of the Hotr? are then detailed in the fourth Brahmaza. 1 KAwpDA, 8 ADHYAYA, 3 BRAHMANA, 4. 237 we hate! with the impetus of the (sacrificial) food I drive him away. With his left hand he moves the upabhyvzt westwards (from its place on the barhis to outside the altar) :—Thus, if the sacrificer himself (does it). 2. And if the Adhvaryu (does it, he says), ‘May this sacrificer be victorious after the victory of Agni and Soma! with the impetus of the food I urge him on;’ and, ‘May Agni and Soma drive him away whom this sacrificer hates, and who hates him! with the impetus of the food I drive him away.’ Thus he does at the full-moon sacrifice, because the fullmoon offering belongs to Agni and Soma. 3. At the new-moon sacrifice, on the other hand, he uses the texts (ib. e, d), ‘May I be victorious after the victory of Indra and Agni*! with the impetus of the food I urge myself on;’ and, ‘May Indra and Agni drive him away who hates us, and whom we hate! with the impetus of the food I drive him away :'—Thus, if the sacrificer himself does it. 4. And if the Adhvaryu (does it, he says), ‘May this sacrificer be victorious after the victory of Indra and Agni! with the impetus of the food I urge him on;’ and, ‘May Indra and Agni drive him away whom this sacrificer hates, and who hates him! with the impetus of the food I drive him away.’ Thus he says at the new-moon sacrifice, because the new- 1 In Taitt. Br. III, 3, 9 a different symbolical explanation is given of the separation of the spoons: it is said there that by shifting the guhQ eastwards, he drives away the enemies that have been born; and by shifting the upabhrzt towards the west, he drives away those that will be born hereafter; and the sacrificer then stands firmly established in this world. 2 See p. 162, note 3. 238 SATAPATHA-BRAHMANA. moon offering belongs to Indra and Agni. And in this manner he separates (the spoons) according to the respective deities. This is why he thus separates them: 5. Behind the guhd stands the sacrificer, and behind the upabhyvzt stands he who means evil to him: hereby, then, he brings the sacrificer forward to the front (or east), and the one who means evil him he drives back (or towards the west). Behind the guhdi stands the eater (enjoyer), and behind the upabhvzt the one to be eaten (enjoyed): thus he now brings the eater (enjoyer) to the front, and the one to be eaten (enjoyed) he drives back.
3Behind the guhdi stands the eater (enjoyer), and behind the upabhvzt the one to be eaten (enjoyed): thus he now brings the eater (enjoyer) to the front, and the one to be eaten (enjoyed) he drives back. 6. Thus the separation (of the eater and the eaten) is effected in one and the same act; and hence from one and the same man spring both the enjoyer (the husband), and the one to be enjoyed (the wife): for now kinsfolk{g4t y44) live sporting and rejoicing together, saying, ‘In the fourth (or) third man (i.e. generation) we unite.’ And this is so in accordance with that (separation of the spoons). 1 This passage is of considerable importance, as showing that the prohibition of intermarriage between near blood-relations,—so rigidly enforced in later times, and already formulated in passages such as Apast. Dharm. II, 5, 15, 16, ‘One must not give one’s daughter to a man belonging to the same gotra. Nor to one related (within six degrees) on the mother’s (or father’s) side.’ Gobh. III, 4, 3-5, ‘One must take for one’s wife one who is not of the same gotra, or one who is not sapi#da to one’s mother, —was not as yet firmly established in our author's time. Harisvamin remarks on our text, that the Kanvas allow intermarriage in such cases from the third generation—(the Kaava text of the Sat. Br. reads, ‘In the third man we unite, in the fourth man we unite’)—and the SaurAsh/ras from the fourth generation; and that the Dakshin&tyas allow marriage with daughters of the mother’s brother, 1 KAwDA, 8 ADHYAYA, 3 BRAHMANA, 10. 239 7. Thereupon (the Adhvaryu) anoints the enclosing-sticks (paridhi) with (the butter attaching to) the guhd. With that (spoon) with which he has made offering to the gods, with which he has concluded the sacrifice, he thus gratifies the enclosingsticks: this is why he anoints them with the guha. 8. He anoints them (successively)!, with the texts (Vag. S. II, 16 a—c), ‘ For the Vasus thee!’ ‘ For the Rudras thee!’ ‘ For the Adityas thee!’ For these— to wit, the Vasus, Rudras, and Adityas—are three (classes of) gods: ‘for them (I anoint) thee,’ he thereby says. ‘ g. Thereupon, taking hold of the (middle) enclosing-stick, he calls (on the Agntdhra) to bid (them) listen?: thus (i.e. by touching the paridhi) it is for the enclosing-sticks that he calls for the sraushaz. The sraushaé-call assuredly is the sacrifice : hence he thereby expressly gladdens the enclosing-sticks by means of the sacrifice: for this reason he calls for the srausha/, while taking hold of the enclosingstick. 10. Having called for the srausha¢ (and been responded to by the Agntdhra), he thus addresses (the Hotrz), ‘The divine Hotzzs* are summoned—, the divine Hotrzs, namely, are (represented by) these and with sons of the father’s sister. See Weber, Ind. Stud. X, p. 75; Max Miller, History of Ancient Sanskrit Literature, p. 387; Buhler, Sacred Laws of the Aryas, I, p. 126.
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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