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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It is indeed after the sacrifice that he thus invokes a blessing. A twofold reason there is for his invoking the blessing after the sacrifice. 2. He who sacrifices, assuredly, is the producer of the sacrifice, since it is by his order that the priests spread it, that they produce it. He (the Hotrz) now invokes a blessing; and that blessing invoked by him, the sacrifice, on its part, realises for this (sacrificer), knowing as it does that he has produced it. For this reason he invokes a blessing after the sacrifice. 3. He who sacrifices, assuredly, pleases the gods. Having pleased the gods by that sacrifice,—that is, partly by Azk-verses, partly by Yagus-formulas, and partly by oblations,—he obtains a share among them. When he has obtained a share among them, then (the Hotrz) invokes a blessing (on him); and that blessing, invoked by him, the gods realise for this (sacrificer), knowing as they do that he has pleased them. For this reason also he invokes a blessing after the sacrifice. 4. He intones ?,—‘ Successful this has turned out, O heaven and earth—,’ for successful indeed it has turned out, when one has completed the sacrifice. — ‘We have completed the song of praise, and the 1 SQktaiva tad &ha, which the commentator paraphrases by sQiktany Aha. It is apparently intended as an explanation of the term sfiktavaka. The word sikta here has exceptionally the accent on the penultimate. + See p. 240, note 2. The formulas are given Taitt. Br. III, 5, 10; Asv. S.I, 9,1. 1 KANDA, 9 ADHYAYA, I BRAHMANA, 5. 249 utterance of worship’, for indeed these two, the singing of praises and the utterance of worship, form the sacrifice: and accordingly he thereby says, ‘We have accomplished the sacrifice, we have obtained possession of the sacrifice—‘ Thou, O Agni, art the voice of praise at the listening? of heaven and earth,’ he thereby says to Agni, ‘Thou art the voice of praise, while heaven and earth listen. —‘ May heaven and earth be propitious to thee, O sacrificer, at this sacrifice!’ whereby he says, ‘May heaven and earth abound in food for thee, O sacrificer, at this sacrifice.’ 5. ‘They, propitious to the cattle®, profuse in gifts,’ he thereby says, ‘ May they both be propitious to the cattle, and profuse in gifts. —' They, the fearless and inscrutable ‘;’ he thereby says, ‘Mayest thou not be afraid of anybody ; may no one obtain before thee this thy wealth!’ 1 «Sfktavakam uta namovakam.’ Our author seems to refer these terms to the Azk-verses and the Yagus-formulas used during the sacrifice. SAyana, on Taitt. S. II, 6, 9, takes ‘namovaka’ in a more restricted sense; viz. as referring to the formula ‘namo devebhyad.’ Both the Black Yagur-veda and Asv. S. add ‘ridhyasma siktofyam,’ which has probably to be taken in the sense of ‘ May we accomplish that which is expressed in the sfktas.’ [SAayama, ‘ May we succeed with the sikta yet to be pronounced.’]
2as referring to the formula ‘namo devebhyad.’ Both the Black Yagur-veda and Asv. S. add ‘ridhyasma siktofyam,’ which has probably to be taken in the sense of ‘ May we accomplish that which is expressed in the sfktas.’ [SAayama, ‘ May we succeed with the sikta yet to be pronounced.’] ® For upasruti? the Black Yagur-veda has upasrito, which Sayama explains, ‘Since thou art established in heaven and earth, thou art able to recite the s{ikta.’ ® Samgavi seems to be a corruption of Samgayi (propitious to the household), which is the reading of the Black Yagur-veda and Asv. S. (cf. Rig-veda IX, 97, 17). * ? Apravede, according to SAéyava, on Taitt. S. I, 1, 13, in an active sense, ‘they who do not tell of, do not betray, our faults’ (hence ‘verschwiegen,’ reticent, discreet, St. Petersb. Dict.) ‘Difficult to obtain,’ Harisvamin. Our author apparently takes it in the sense of ‘not obtained before.’ 250 SATAPATHA-BRAHMANA. 6. ‘They, of wide abode, the afforders of safety;’ he thereby says, ‘May they both be possessed of wide abodes and exempt from danger.—‘ They, the rain-skied, the water-pouring, he thereby says, ‘May they both be possessed of rain.’ 7. ‘They, the genial and beneficent ;’ he thereby says, ‘May they both be genial and beneficent.’— ‘They, the rich in sap and substance ;’ he thereby says, ‘ May they both abound in moisture and afford the means of subsistence.’ 8. ‘They, of easy access and good abode;’ he thereby says, ‘May yonder (sky), which thou approachest from below, afford thee easy access; may this (earth) on which thou abidest (or movest) afford thee good abode.’—‘ With their knowledge—,’ thereby he says, ‘Both of these approving—’ 9. ‘Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,’ he thereby refers to Agni’s butter-portion.— ‘Soma has graciously accepted this oblation, he has grown in strength, he has acquired greater power,’ he thereby refers to Soma’s butter-portion.—‘ Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,’ he thereby refers to the indispensable cake which is (offered) on both occasions (the new and full-moon sacrifice). 10. And in the same way according to the respective deities. ‘The butter-drinking gods have graciously accepted the butter, they have grown in strength, they have acquired greater power;’ thereby he refers to the fore-offerings and after-offerings ; for the butter-drinking gods truly are the fore-offerings and after-offerings—‘Agni, by virtue of his Hotv7ship, has graciously accepted this oblation, he has I KANDA, 9 ADHYAYA, I BRAHMANA, 13.251
3grown in strength, he has acquired greater power ;’ thereby he refers to Agni, in virtue of his Hotvzship. With ‘has graciously accepted’ he thus enumerates those deities to whom offering has been made: in saying ‘Such a one has graciously accepted the oblation, such a one has graciously accepted the oblation, he accordingly prays for the accomplishment of the sacrifice ; for whatever oblation the gods graciously accept, by that he gains great things: hence he says, ‘(he) has graciously accepted it.’ And ‘(he) has grown in strength’ he says, because what the gods delight in, they make mountain high: for this reason he says ‘(he) has increased.’ 11. ‘(He) has acquired (lit. made for himself) greater power’ he says; for assuredly the power of the gods is the sacrifice: it is the latter therefore which they make still greater; and for this reason he says ‘(he) has acquired greater power.’ 12. ‘May he prosper in this sacrifice which goes to the gods!’ he thereby says, ‘ May he be successful in this sacrifice which goes to the gods. —‘ Thus prays this sacrificer, N. N.';’ here he gives the name, and thereby makes him directly successful in his prayer. 13. ‘He prays for long life, what there (viz. at the invocation of the id4)* was (called implicitly) ‘future worship of the gods,’ that is here (called). expressly ‘long life.’ 1 Asv. S. reads twice asau ‘N.N., N.N.;’ and the commentary remarks that the Hotr? has here to pronounce both the ordinary name of the sacrificer, and his nakshatra name (i.e. the mystic name given him for the duration of the sacrifice, and derived from the respective lunar mansion, or its tutelary deity). This practice was probably not yet in vogue in the time of our author. Cf. Weber, Nakshatra II, p. 316 seq. ® See I, 8,1, 30 seq. 252 SATAPATHA-BRAHMANA. 14. ‘He prays for abundant offspring, —what then was ‘more abundant offering,’ that is here expressly ‘abundant offspring.’ He who proceeds in this way will ensure dominion. He may, however, say, ‘He prays for future worship of the gods,’ for thereby (he ensures) long life, offspring, cattle 1. 15. ‘He prays for more abundant offering, thereby (he prays for) that same object. ‘He prays for dominion over his co-evals (or countrymen);’—his co-evals, doubtless, are his vital airs, for he is born along with his vital airs: hence he thereby prays for vital airs, 16. ‘He prays for a heavenly abode ;’—he who sacrifices assuredly sacrifices with the desire that there may be for him also (a place) in the world of the gods: he thereby confers on him a share in the world of the gods*. ‘May he obtain, may he accomplish what he prays for through this offering !’ he thereby says, ‘ May all, that he prays for through this offering, be fulfilled to him!’
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.
1It is indeed after the sacrifice that he thus invokes a blessing. A twofold reason there is for his invoking the blessing after the sacrifice. 2. He who sacrifices, assuredly, is the producer of the sacrifice, since it is by his order that the priests spread it, that they produce it. He (the Hotrz) now invokes a blessing; and that blessing invoked by him, the sacrifice, on its part, realises for this (sacrificer), knowing as it does that he has produced it. For this reason he invokes a blessing after the sacrifice. 3. He who sacrifices, assuredly, pleases the gods. Having pleased the gods by that sacrifice,—that is, partly by Azk-verses, partly by Yagus-formulas, and partly by oblations,—he obtains a share among them. When he has obtained a share among them, then (the Hotrz) invokes a blessing (on him); and that blessing, invoked by him, the gods realise for this (sacrificer), knowing as they do that he has pleased them. For this reason also he invokes a blessing after the sacrifice. 4. He intones ?,—‘ Successful this has turned out, O heaven and earth—,’ for successful indeed it has turned out, when one has completed the sacrifice. — ‘We have completed the song of praise, and the 1 SQktaiva tad &ha, which the commentator paraphrases by sQiktany Aha. It is apparently intended as an explanation of the term sfiktavaka. The word sikta here has exceptionally the accent on the penultimate. + See p. 240, note 2. The formulas are given Taitt. Br. III, 5, 10; Asv. S.I, 9,1. 1 KANDA, 9 ADHYAYA, I BRAHMANA, 5. 249 utterance of worship’, for indeed these two, the singing of praises and the utterance of worship, form the sacrifice: and accordingly he thereby says, ‘We have accomplished the sacrifice, we have obtained possession of the sacrifice—‘ Thou, O Agni, art the voice of praise at the listening? of heaven and earth,’ he thereby says to Agni, ‘Thou art the voice of praise, while heaven and earth listen. —‘ May heaven and earth be propitious to thee, O sacrificer, at this sacrifice!’ whereby he says, ‘May heaven and earth abound in food for thee, O sacrificer, at this sacrifice.’ 5. ‘They, propitious to the cattle®, profuse in gifts,’ he thereby says, ‘ May they both be propitious to the cattle, and profuse in gifts. —' They, the fearless and inscrutable ‘;’ he thereby says, ‘Mayest thou not be afraid of anybody ; may no one obtain before thee this thy wealth!’ 1 «Sfktavakam uta namovakam.’ Our author seems to refer these terms to the Azk-verses and the Yagus-formulas used during the sacrifice. SAyana, on Taitt. S. II, 6, 9, takes ‘namovaka’ in a more restricted sense; viz. as referring to the formula ‘namo devebhyad.’ Both the Black Yagur-veda and Asv. S. add ‘ridhyasma siktofyam,’ which has probably to be taken in the sense of ‘ May we accomplish that which is expressed in the sfktas.’ [SAayama, ‘ May we succeed with the sikta yet to be pronounced.’]
2as referring to the formula ‘namo devebhyad.’ Both the Black Yagur-veda and Asv. S. add ‘ridhyasma siktofyam,’ which has probably to be taken in the sense of ‘ May we accomplish that which is expressed in the sfktas.’ [SAayama, ‘ May we succeed with the sikta yet to be pronounced.’] ® For upasruti? the Black Yagur-veda has upasrito, which Sayama explains, ‘Since thou art established in heaven and earth, thou art able to recite the s{ikta.’ ® Samgavi seems to be a corruption of Samgayi (propitious to the household), which is the reading of the Black Yagur-veda and Asv. S. (cf. Rig-veda IX, 97, 17). * ? Apravede, according to SAéyava, on Taitt. S. I, 1, 13, in an active sense, ‘they who do not tell of, do not betray, our faults’ (hence ‘verschwiegen,’ reticent, discreet, St. Petersb. Dict.) ‘Difficult to obtain,’ Harisvamin. Our author apparently takes it in the sense of ‘not obtained before.’ 250 SATAPATHA-BRAHMANA. 6. ‘They, of wide abode, the afforders of safety;’ he thereby says, ‘May they both be possessed of wide abodes and exempt from danger.—‘ They, the rain-skied, the water-pouring, he thereby says, ‘May they both be possessed of rain.’ 7. ‘They, the genial and beneficent ;’ he thereby says, ‘May they both be genial and beneficent.’— ‘They, the rich in sap and substance ;’ he thereby says, ‘ May they both abound in moisture and afford the means of subsistence.’ 8. ‘They, of easy access and good abode;’ he thereby says, ‘May yonder (sky), which thou approachest from below, afford thee easy access; may this (earth) on which thou abidest (or movest) afford thee good abode.’—‘ With their knowledge—,’ thereby he says, ‘Both of these approving—’ 9. ‘Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,’ he thereby refers to Agni’s butter-portion.— ‘Soma has graciously accepted this oblation, he has grown in strength, he has acquired greater power,’ he thereby refers to Soma’s butter-portion.—‘ Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,’ he thereby refers to the indispensable cake which is (offered) on both occasions (the new and full-moon sacrifice). 10. And in the same way according to the respective deities. ‘The butter-drinking gods have graciously accepted the butter, they have grown in strength, they have acquired greater power;’ thereby he refers to the fore-offerings and after-offerings ; for the butter-drinking gods truly are the fore-offerings and after-offerings—‘Agni, by virtue of his Hotv7ship, has graciously accepted this oblation, he has I KANDA, 9 ADHYAYA, I BRAHMANA, 13.251
3grown in strength, he has acquired greater power ;’ thereby he refers to Agni, in virtue of his Hotvzship. With ‘has graciously accepted’ he thus enumerates those deities to whom offering has been made: in saying ‘Such a one has graciously accepted the oblation, such a one has graciously accepted the oblation, he accordingly prays for the accomplishment of the sacrifice ; for whatever oblation the gods graciously accept, by that he gains great things: hence he says, ‘(he) has graciously accepted it.’ And ‘(he) has grown in strength’ he says, because what the gods delight in, they make mountain high: for this reason he says ‘(he) has increased.’ 11. ‘(He) has acquired (lit. made for himself) greater power’ he says; for assuredly the power of the gods is the sacrifice: it is the latter therefore which they make still greater; and for this reason he says ‘(he) has acquired greater power.’ 12. ‘May he prosper in this sacrifice which goes to the gods!’ he thereby says, ‘ May he be successful in this sacrifice which goes to the gods. —‘ Thus prays this sacrificer, N. N.';’ here he gives the name, and thereby makes him directly successful in his prayer. 13. ‘He prays for long life, what there (viz. at the invocation of the id4)* was (called implicitly) ‘future worship of the gods,’ that is here (called). expressly ‘long life.’ 1 Asv. S. reads twice asau ‘N.N., N.N.;’ and the commentary remarks that the Hotr? has here to pronounce both the ordinary name of the sacrificer, and his nakshatra name (i.e. the mystic name given him for the duration of the sacrifice, and derived from the respective lunar mansion, or its tutelary deity). This practice was probably not yet in vogue in the time of our author. Cf. Weber, Nakshatra II, p. 316 seq. ® See I, 8,1, 30 seq. 252 SATAPATHA-BRAHMANA. 14. ‘He prays for abundant offspring, —what then was ‘more abundant offering,’ that is here expressly ‘abundant offspring.’ He who proceeds in this way will ensure dominion. He may, however, say, ‘He prays for future worship of the gods,’ for thereby (he ensures) long life, offspring, cattle 1. 15. ‘He prays for more abundant offering, thereby (he prays for) that same object. ‘He prays for dominion over his co-evals (or countrymen);’—his co-evals, doubtless, are his vital airs, for he is born along with his vital airs: hence he thereby prays for vital airs, 16. ‘He prays for a heavenly abode ;’—he who sacrifices assuredly sacrifices with the desire that there may be for him also (a place) in the world of the gods: he thereby confers on him a share in the world of the gods*. ‘May he obtain, may he accomplish what he prays for through this offering !’ he thereby says, ‘ May all, that he prays for through this offering, be fulfilled to him!’
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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