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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See Weber, Ind. Stud. X, p. 75; Max Miller, History of Ancient Sanskrit Literature, p. 387; Buhler, Sacred Laws of the Aryas, I, p. 126. 1 Viz. in the order in which they were laid around, i.e. first the middle one, then the southern, and lastly the northern one. Katy. Il, 5, 24. * The Adhvaryu calls on the Agnidhra with ‘Make listen (o sr4vaya); and the latter responds with ‘ Yea, may (one) listen! (astu srausha/). See I, 5, 2, 18 seq. * Sdyama on Taitt. S. I, 1, 13 explains this by ‘Impelled are the divine Hotris by the highest Lord (paramesvara).’ 240 ~ SATAPATHA-BRAHMANA, enclosing-sticks, since these are Agnis (fires) }. When he says, ‘the divine Hots are summoned (ishita),’ he means to say, ‘the divine Hotrzs are wished for (ish¢a).’ [He continues], ‘—for the proclamation of success ?,’—for on this the gods themselves are indeed intent, to wit, that they should speak what is favourable (conducive to success, s4dhu), that they should do what is favourable: hence he says ‘for the proclamation of success.’— ‘The human one is called upon for the song of praise (sktav4ka)3!' by these words he urges on this human Hoty? to singing praises. 11. He now takes the prastara-bunch*. The prastara assuredly is the sacrificer : hence whithersoever his sacrifice went, thither he thereby wishes him good-speed®! Nowit is to the world of the gods that his sacrifice went ; and to the world of the gods accordingly he thereby takes the sacrificer. * On the Agnis officiating as Hotri, see I, 2, 3, 1. * Thus Sayama explains bhadravasydya on Taitt. S. I, 1, 13 (vol. i. p. 233). For the Hotr:’s formula itself, see Sat. Br. I, 9, 1, 4. 5 According to Katy. III, 6, 1, and the other Sftras, the Adhvaryu adds here siikt4 brfhi, ‘recite the praises (hymns)!’ which Sayana on Taitt. Br. III, 6,15 combines with the preceding siktavak4ya, and explains thus: ‘hot tvam sfktasya vako vakanam yasya so ’yam devah siktavakak (?i.e. Agni, cf. Sat. Br. I, 9, 1, 4) tasmai siktavakaya devaya sikt4 brahi, ida dy4vaprithivim anuvakokt&ni sobhan4ni vaganani kathaya(!);’ but differently on Taitt. S. I, 1, 13, ‘idam dy4vaprithivi bhadram abhfd (Taitt. Br. III, 5, 10) ityadyanuvakas sOktam, tasya vako vasanam, tadartham m4nusho hota preshitad ; ato heto’, he hotas tat siktam brihi.’ ‘ The two stalks, called vidhrsti (separation), separating the prastara-bunch from the barhis or grass-covering of the altar (cf. I, 3, 4, 10), he puts back in the place whence they were taken. Katy. III, 6, 4. ° Svaga, ? literally ‘self-go,’ i.e. ‘success to him |’ 1 KANDA, 8 ADHYAYA, 3 BRAHMANA, 13-241
2I, 3, 4, 10), he puts back in the place whence they were taken. Katy. III, 6, 4. ° Svaga, ? literally ‘self-go,’ i.e. ‘success to him |’ 1 KANDA, 8 ADHYAYA, 3 BRAHMANA, 13-241 12, Should he desire rain, let him take up (the prastara), with this text (V4g. S. II, 16d), “Be ye in harmony with each other, O heaven and earth!’ for when heaven and earth are in harmony with each other, then indeed it rains!: for this reason he says, ‘be ye in harmony with each other, O heaven and earth !’"—‘ May Mitra and Varuza favour thee with rain!’ whereby he says, ‘may he who rules over the rain favour thee with rain!’ Now he that rules over the rain is undoubtedly that blowing one (V4yu, the wind); and he, it is true, blows as one only; but, on entering into man, he becomes a forward and a backward moving one; and they are these two, the out-breathing and the in-breathing. And Mitra and Varuma assuredly are the out-breathing and inbreathing; and hence he says by that (prayer), ‘may he who rules over the rain favour thee with rain!’ Let him then take it up, with this text, for then the rain will at all times be propitious. He anoints it (the prastara) : thereby he makes him (the sacrificer) an oblation, thinking, ‘May he, as an oblation, go to the world of the gods!’ 13. He anoints the top (of the prastara with the butter) in the guha, the middle part (with that) in the upabhvzt, and the lower end (with that) in the dhruv4; for the guhd is, as it were, the top, the upabh7zt the middle, and the dhruva the root. 1 Cf, Ait. Ar. III, 1, 2, 2-4 (Max Miller, Up. I, p. 249): ‘ The first half (of a samhit4 or combination of final and initial letters) is the earth, the second half heaven, their uniting the rain, the uniter Parganya. And so it is when he (Parganya) rains thus strongly, without ceasing, day and night; then they say also (in ordinary language), “‘Heaven and earth have come together.”’ See also Sat. Br. I, 7, 2, 16. ({12] R 242 SATAPATHA-BRAHMANA. 14. He anoints (each time), with the text (V4y. S. II, 16 e), ‘ May (the gods) eat, licking the anointed bird!!) He thereby causes it (the prastara and hence symbolically the sacrificer) to be a bird and fly up from this world of men to the world of the gods. He then draws it twice (towards the Ahavantya) alow (near the ground). The reason why he must draw it alow (is this): the prastara is the sacrificer ; and in this way he does not remove him from this firm footing of his; and he, moreover, secures rain for this locality. 15. He draws it along, with the text (Vag. S. II, 16 f), ‘Go to the spotted (mares) of the Maruts!’ He means to say, ‘Go to the world of the gods,’ when he says, ‘Go to the spotted (mares) of the Maruts?!’—‘ Having become a spotted cow, go to the sky and thence bring us rain hither!’ The spotted cow, doubtless, is this (earth): whatever rooted and rootless food is here on this (earth), by that this (earth) is a spotted cow. ‘ Having become
3‘ Having become 1 Vyantu vayo ’ktam rihanah. Mahidhara interprets it, ‘May the birds (i.e. the metres) go (?to heaven,—taking and) licking the anointed (prastara).’ The Kanvas read, ‘vyantu vayo ripto rihanaz.’ The Black Yagus (Taitt. S. I, 1, 13, 1) has ‘aktam rihan4 viyantu vayah, pragim yonim m4 nirmréksham, 4py4yantém fpa oshadhayah,’ which Sdéyana explains by ‘ May the birds having licked the anointed (top) go their several ways,’ &c.; and the Taitt. Br. III, 3, 9, 3 remarks to viyantu vayaA, ‘Having made him birds, he makes him go to the heavenly world.’ According to Sayama, the three above formulas are by Apastamba referred to the three acts of anointing, whereas the others, he says, divide the first formula into two, and use the second one (pragém, &c.) while the lower part of the prastara is anointed. See, however, Hillebrandt, Neu- und Vollm. p. 142, note 3. 2 The Black Yagus (Taitt. S. I, 1, 13) has,‘ The spotted (mares) of the Maruts are ye (O plants)!’ I KANDA, 8 ADHYAYA, 3 BRAHMANA, 19. 243 this (earth), go thou to the sky!’ this is what he thereby says. ‘Thence bring us rain hither!’ From rain certainly spring vigour, sap, well-being: for this reason he says, ‘ thence bring us rain hither !’ 16. He then takes a single stalk from it. The prastara-bunch is the sacrificer; and therefore, if he were to throw the whole prastara (at once) into the fire, the sacrificer would speedily go to yonder world. In this way, however, the sacrificer will live long ; and what the full measure of human life here on earth is, for that he takes this (single stalk) therefrom. 17. Having held (the prastara) for a moment, he throws it into the fire: whither his (the sacrificer’s) one (part of) self (or, body)! went, thither he thereby causes it to go?, But were he not to throw it into the fire, he would cut off the sacrificer from (yonder) world. In this way, however, he does not cut off the sacrificer from (yonder) world. 18. He throws it (with its top) to the east, for the east is the region of the gods; or to the north, for the north is the region of man. With the fingers only they should smooth it down, not with pieces of wood; since it is with sticks that they pierce any other corpse. Fearing, lest they should treat it in the same way as any other corpse, they should smooth it down with the fingers only, not with pieces of wood. When the Hotz? recites the song of praise,— 19. The Agntdhra says (to the Adhvaryu), ‘Throw 1 The itara 4tma in pars. 17 and 19 have to be taken correlatively. 3 That is to say, he makes sure that the sacrificer has really obtained the object for which the sacrifice was undertaken,—the right to go to the heavenly world after his death. R 2 244 SATAPATHA-BRAHMANA.
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.
1See Weber, Ind. Stud. X, p. 75; Max Miller, History of Ancient Sanskrit Literature, p. 387; Buhler, Sacred Laws of the Aryas, I, p. 126. 1 Viz. in the order in which they were laid around, i.e. first the middle one, then the southern, and lastly the northern one. Katy. Il, 5, 24. * The Adhvaryu calls on the Agnidhra with ‘Make listen (o sr4vaya); and the latter responds with ‘ Yea, may (one) listen! (astu srausha/). See I, 5, 2, 18 seq. * Sdyama on Taitt. S. I, 1, 13 explains this by ‘Impelled are the divine Hotris by the highest Lord (paramesvara).’ 240 ~ SATAPATHA-BRAHMANA, enclosing-sticks, since these are Agnis (fires) }. When he says, ‘the divine Hots are summoned (ishita),’ he means to say, ‘the divine Hotrzs are wished for (ish¢a).’ [He continues], ‘—for the proclamation of success ?,’—for on this the gods themselves are indeed intent, to wit, that they should speak what is favourable (conducive to success, s4dhu), that they should do what is favourable: hence he says ‘for the proclamation of success.’— ‘The human one is called upon for the song of praise (sktav4ka)3!' by these words he urges on this human Hoty? to singing praises. 11. He now takes the prastara-bunch*. The prastara assuredly is the sacrificer : hence whithersoever his sacrifice went, thither he thereby wishes him good-speed®! Nowit is to the world of the gods that his sacrifice went ; and to the world of the gods accordingly he thereby takes the sacrificer. * On the Agnis officiating as Hotri, see I, 2, 3, 1. * Thus Sayama explains bhadravasydya on Taitt. S. I, 1, 13 (vol. i. p. 233). For the Hotr:’s formula itself, see Sat. Br. I, 9, 1, 4. 5 According to Katy. III, 6, 1, and the other Sftras, the Adhvaryu adds here siikt4 brfhi, ‘recite the praises (hymns)!’ which Sayana on Taitt. Br. III, 6,15 combines with the preceding siktavak4ya, and explains thus: ‘hot tvam sfktasya vako vakanam yasya so ’yam devah siktavakak (?i.e. Agni, cf. Sat. Br. I, 9, 1, 4) tasmai siktavakaya devaya sikt4 brahi, ida dy4vaprithivim anuvakokt&ni sobhan4ni vaganani kathaya(!);’ but differently on Taitt. S. I, 1, 13, ‘idam dy4vaprithivi bhadram abhfd (Taitt. Br. III, 5, 10) ityadyanuvakas sOktam, tasya vako vasanam, tadartham m4nusho hota preshitad ; ato heto’, he hotas tat siktam brihi.’ ‘ The two stalks, called vidhrsti (separation), separating the prastara-bunch from the barhis or grass-covering of the altar (cf. I, 3, 4, 10), he puts back in the place whence they were taken. Katy. III, 6, 4. ° Svaga, ? literally ‘self-go,’ i.e. ‘success to him |’ 1 KANDA, 8 ADHYAYA, 3 BRAHMANA, 13-241
2I, 3, 4, 10), he puts back in the place whence they were taken. Katy. III, 6, 4. ° Svaga, ? literally ‘self-go,’ i.e. ‘success to him |’ 1 KANDA, 8 ADHYAYA, 3 BRAHMANA, 13-241 12, Should he desire rain, let him take up (the prastara), with this text (V4g. S. II, 16d), “Be ye in harmony with each other, O heaven and earth!’ for when heaven and earth are in harmony with each other, then indeed it rains!: for this reason he says, ‘be ye in harmony with each other, O heaven and earth !’"—‘ May Mitra and Varuza favour thee with rain!’ whereby he says, ‘may he who rules over the rain favour thee with rain!’ Now he that rules over the rain is undoubtedly that blowing one (V4yu, the wind); and he, it is true, blows as one only; but, on entering into man, he becomes a forward and a backward moving one; and they are these two, the out-breathing and the in-breathing. And Mitra and Varuma assuredly are the out-breathing and inbreathing; and hence he says by that (prayer), ‘may he who rules over the rain favour thee with rain!’ Let him then take it up, with this text, for then the rain will at all times be propitious. He anoints it (the prastara) : thereby he makes him (the sacrificer) an oblation, thinking, ‘May he, as an oblation, go to the world of the gods!’ 13. He anoints the top (of the prastara with the butter) in the guha, the middle part (with that) in the upabhvzt, and the lower end (with that) in the dhruv4; for the guhd is, as it were, the top, the upabh7zt the middle, and the dhruva the root. 1 Cf, Ait. Ar. III, 1, 2, 2-4 (Max Miller, Up. I, p. 249): ‘ The first half (of a samhit4 or combination of final and initial letters) is the earth, the second half heaven, their uniting the rain, the uniter Parganya. And so it is when he (Parganya) rains thus strongly, without ceasing, day and night; then they say also (in ordinary language), “‘Heaven and earth have come together.”’ See also Sat. Br. I, 7, 2, 16. ({12] R 242 SATAPATHA-BRAHMANA. 14. He anoints (each time), with the text (V4y. S. II, 16 e), ‘ May (the gods) eat, licking the anointed bird!!) He thereby causes it (the prastara and hence symbolically the sacrificer) to be a bird and fly up from this world of men to the world of the gods. He then draws it twice (towards the Ahavantya) alow (near the ground). The reason why he must draw it alow (is this): the prastara is the sacrificer ; and in this way he does not remove him from this firm footing of his; and he, moreover, secures rain for this locality. 15. He draws it along, with the text (Vag. S. II, 16 f), ‘Go to the spotted (mares) of the Maruts!’ He means to say, ‘Go to the world of the gods,’ when he says, ‘Go to the spotted (mares) of the Maruts?!’—‘ Having become a spotted cow, go to the sky and thence bring us rain hither!’ The spotted cow, doubtless, is this (earth): whatever rooted and rootless food is here on this (earth), by that this (earth) is a spotted cow. ‘ Having become
3‘ Having become 1 Vyantu vayo ’ktam rihanah. Mahidhara interprets it, ‘May the birds (i.e. the metres) go (?to heaven,—taking and) licking the anointed (prastara).’ The Kanvas read, ‘vyantu vayo ripto rihanaz.’ The Black Yagus (Taitt. S. I, 1, 13, 1) has ‘aktam rihan4 viyantu vayah, pragim yonim m4 nirmréksham, 4py4yantém fpa oshadhayah,’ which Sdéyana explains by ‘ May the birds having licked the anointed (top) go their several ways,’ &c.; and the Taitt. Br. III, 3, 9, 3 remarks to viyantu vayaA, ‘Having made him birds, he makes him go to the heavenly world.’ According to Sayama, the three above formulas are by Apastamba referred to the three acts of anointing, whereas the others, he says, divide the first formula into two, and use the second one (pragém, &c.) while the lower part of the prastara is anointed. See, however, Hillebrandt, Neu- und Vollm. p. 142, note 3. 2 The Black Yagus (Taitt. S. I, 1, 13) has,‘ The spotted (mares) of the Maruts are ye (O plants)!’ I KANDA, 8 ADHYAYA, 3 BRAHMANA, 19. 243 this (earth), go thou to the sky!’ this is what he thereby says. ‘Thence bring us rain hither!’ From rain certainly spring vigour, sap, well-being: for this reason he says, ‘ thence bring us rain hither !’ 16. He then takes a single stalk from it. The prastara-bunch is the sacrificer; and therefore, if he were to throw the whole prastara (at once) into the fire, the sacrificer would speedily go to yonder world. In this way, however, the sacrificer will live long ; and what the full measure of human life here on earth is, for that he takes this (single stalk) therefrom. 17. Having held (the prastara) for a moment, he throws it into the fire: whither his (the sacrificer’s) one (part of) self (or, body)! went, thither he thereby causes it to go?, But were he not to throw it into the fire, he would cut off the sacrificer from (yonder) world. In this way, however, he does not cut off the sacrificer from (yonder) world. 18. He throws it (with its top) to the east, for the east is the region of the gods; or to the north, for the north is the region of man. With the fingers only they should smooth it down, not with pieces of wood; since it is with sticks that they pierce any other corpse. Fearing, lest they should treat it in the same way as any other corpse, they should smooth it down with the fingers only, not with pieces of wood. When the Hotz? recites the song of praise,— 19. The Agntdhra says (to the Adhvaryu), ‘Throw 1 The itara 4tma in pars. 17 and 19 have to be taken correlatively. 3 That is to say, he makes sure that the sacrificer has really obtained the object for which the sacrifice was undertaken,—the right to go to the heavenly world after his death. R 2 244 SATAPATHA-BRAHMANA.
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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