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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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!’ 17. These five prayers for blessings he offers now, and three (he offered) at the id4, these are eight. Of eight syllables, truly, consists the gayatrf metre, and the gayatrt means vigour: hence he thereby imparts vigour to the prayers. 18. Let him not offer more than these; for if he offered more, he would do what is in excess; and what is in excess at the sacrifice, that remains over 1 The ritual of the Black Yagur-veda (Taitt. Br. III, 5, 10; Taitt. S. II, 6, 9, 7) and the Asv. S. prescribe both these formulas. The order of formulas also, as there given, differs somewhat from that of our work. ? The Black Yagur-veda and Asv. S. insert here, ‘He prays for all that is dear to him,’ I KANDA, 9 ADHYAYA, I BRAHMANA, 21. 253 for the benefit of his spiteful enemy: hence he should not offer more (prayers) than these. 19. Even less,—seven (he may offer)—‘ May the gods vouchsafe him that!’ he thereby says, ‘May the gods grant him that.’—‘ May the god Agni solicit that from the gods, we men from Agni—,’ he thereby says, ‘May the god Agni solicit that from the gods, and we will then solicit it for this (sacrificer) from Agni—’ 20. ‘—What was searched for and found ?;’ they indeed searched for the sacrifice, and found it : therefore he says, ‘what was searched for and found.’— And ‘may both heaven and earth guard this one (enam) from anxiety!’ he thereby says, ‘may both heaven and earth protect him from suffering.’ 21. Here now some say, ‘And may both heaven and earth guard me (m4°)...,’ arguing that in this way the Hotsz does not exclude himself from the benediction. Let him not, however, say this; for, surely, the benediction at the sacrifice is for the sacrificer: what then have the officiating priests to do with it? Whatever blessing the officiating priests invoke at the sacrifice, that is for the sacrificer only. On the other hand, whoever says, ‘and may both heaven and earth guard me.. .,’ does not establish 1 That is, if he chooses to omit the second formula mentioned in par. 14. 2 <Ishéam ka vittam ka.’ This is also the reading of the Asv. S. (?‘What was wished for and obtained’). The Kanva text reads ‘ishtam ka vittam Aabhfit.’ Our author seems here to refer to the legend in I, 5, 2, 6 seq., or to that in I, 6, 2, r seq. The reading of the Black Yagus, ish/am ha vitam ka, ‘what has been offered up and accepted (eaten by the gods),’is probably the original and correct one. 3’ The Kaava recension, the Black Yagur-veda, and Asv. S. read no, ‘us.’ 254 SATAPATHA-BRAHMANA. that blessing anywhere: let him therefore say, ‘and may both heaven and earth guard this one. ...’ 22. ‘Hither lies the course of any boon;’ he thereby makes over to this (sacrificer) whatever is excellent in the sacrifice: for this reason he says, ‘hither lies the course of any boon.’
2that blessing anywhere: let him therefore say, ‘and may both heaven and earth guard this one. ...’ 22. ‘Hither lies the course of any boon;’ he thereby makes over to this (sacrificer) whatever is excellent in the sacrifice: for this reason he says, ‘hither lies the course of any boon.’ 23. ‘And this adoration (shall be offered) to the gods!’ having attained the completion of the sacrifice, he thereby renders adoration to the gods: for this reason he says, ‘and this adoration to the gods!’ 24. Thereupon he pronounces the ‘All-hail and blessing’ (sam-yos)'. Now it was Samyu BArhaspatya who perceived, in its true nature, the consummation of the sacrifice. He went to share in the world of the gods. Thereupon that (knowledge) was entirely lost to men. . 25. It then became known to the Avshis, that Samyu Barhaspatya had perceived, in its true nature, the consummation of the sacrifice, and had gone to share in the world of the gods. By pronouncing the samyo4, they attained to that same consummation of the sacrifice which Samyu Barhaspatya had perceived ; and to that same consummation of the sacrifice, which Samyu Barhaspatya had perceived, this (Hotv2) 1 See p. 247, note 2. The original meaning of the terms sam yos, as they occur in the Rig-veda, is happily rendered by Professor Max Miller (Translation of the Rig-veda, I, p. 182) by ‘health and wealth.” In the sacrificial ceremonial a deeper significance has come to be attached to this benedictory formula, for which it is difficult to find an exact equivalent. The entire samyuvaka, as here given, forms part of a khila to the last book of the Rik-Samhit&; cf. Max Miiller’s edition, vol. vi. p. 32; A. Weber, Ind. Stud. IV, p. 431. The Black Yagus version of the legend regarding Samyu Barhaspatya (Taitt. S. II, 6, 10) is quite different from ours; they were both invented to explain sam yos. I KANDA, 9 ADHYAYA, I BRAHMANA, 29. 255 attains by pronouncing the sam-yo&. For this reason he pronounces the ‘All-hail and blessing.’ 26. He intones, ‘We long for that All-hail and blessing (sam-yod);’ whereby he says, ‘We long for that consummation of the sacrifice which Samyu Barhaspatya perceived. 27. ‘Success to the sacrifice, success to the lord of sacrifice!’ he who wishes for the consummation of the sacrifice, thereby wishes success to the sacrifice and success to the lord of sacrifice.—‘ Bliss (svasti) to us, bliss to men!’ he thereby says, ‘May we enjoy bliss among the gods, bliss among men !’—‘ May the means of salvation ascend on high!’ he thereby says, ‘May this sacrifice secure for us the world of the gods!’ 28. ‘ All-hail, for us, to the two-footed, all-hail to the four-footed!!’ for so far as the two-footed and the four-footed (extend), so far does this universe (extend). Having now attained the consummation of the sacrifice, he bids All-hail to this (sacrificer), and for this reason he says, ‘All-hail, for us, to the twofooted, all-hail to the four-footed!’
3Having now attained the consummation of the sacrifice, he bids All-hail to this (sacrificer), and for this reason he says, ‘All-hail, for us, to the twofooted, all-hail to the four-footed!’ 29. He then touches (the earth) thus with this (finger)? Non-human, verily, he becomes at the 1 This formula occurs almost identically in Rig-veda VI, 74, 1; VII, 54,15; (IX, 69, 7.) Cf. Max Miller, Translation of the Rigveda, I, p. 180, where attention is drawn to a somewhat similar phrase in the Umbric prayers of the Eugubian tables. * In Katy. III, 6, 21 the touching of the altar is prescribed, with the text Vag. S. II, 19b; the commentators differ as to whether the sacrificer or the Adhvaryu is to do this. The Kaava Samhita omits that formula, and hence assigns this touching to the Hotr#. Harisvimin remarks that the Hotr touches the earth with the little finger of his right hand, as stated in the Kava recension. The latter reads ‘with the little finger.’ No mention is made in the Asv. S. of this touching of the earth on the part of the Hotr7. 256 SATAPATHA-BRAHMANA. time when he is chosen for the office of sacrificial priest; and, this earth being a safe standing-place, he thereby (viz. by touching the earth) stands on this safe standing-place; and he thereby also again becomes human: for this reason he thus touches (the earth) with this (finger). Seconp BRAHMANA. Tue PatnisamyAcas. 1. Being about to perform the patntsamy4égas', they betake themselves back to the G4rhapatya fire. The Adhvaryu takes the guhf and sruva, the Hot7z the veda, and the Agntdhra the butter-(melting) pot. 2. Here now the Adhvaryu, according to some, passes the Ahavantya on the east side. Let him not, however, do this; for were he to walk on that side, he would be outside the sacrifice. 3. According to others, the Adhvaryu walks (so as to pass) behind the (sacrificer’s) wife?. Let him not, however, do this either; for verily the Adhvaryu is the fore-part, and the wife is the hindpart of the sacrifice: hence, if he were to pass so, it would be as if one were to put his head behind; and he (the Adhvaryu) would be outside the sacrifice. ' The meaning of the term seems to be ‘offerings made (to some deities) along with the wives (of the gods);’ the deities to whom the four offerings are made, being Soma, Tvash/ri, the Devapatnyah (wives of the gods), and Agni Grshapati. 2 The lady of the house occupies a seat south-west of the Gfrhapatya fire. See I, 3,1,12. The Adhvaryu now sits down with raised knees (south of her, with his face to the north-east). K4ty. III, 7,5. The Agntdhra sits down in the same way north of the fire, with his face to the south, and the Hotr?' in the middle; cf. Hillebrandt, Neu- und Vollm. p. 1g1. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 7. 257
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.
1‘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!’ 17. These five prayers for blessings he offers now, and three (he offered) at the id4, these are eight. Of eight syllables, truly, consists the gayatrf metre, and the gayatrt means vigour: hence he thereby imparts vigour to the prayers. 18. Let him not offer more than these; for if he offered more, he would do what is in excess; and what is in excess at the sacrifice, that remains over 1 The ritual of the Black Yagur-veda (Taitt. Br. III, 5, 10; Taitt. S. II, 6, 9, 7) and the Asv. S. prescribe both these formulas. The order of formulas also, as there given, differs somewhat from that of our work. ? The Black Yagur-veda and Asv. S. insert here, ‘He prays for all that is dear to him,’ I KANDA, 9 ADHYAYA, I BRAHMANA, 21. 253 for the benefit of his spiteful enemy: hence he should not offer more (prayers) than these. 19. Even less,—seven (he may offer)—‘ May the gods vouchsafe him that!’ he thereby says, ‘May the gods grant him that.’—‘ May the god Agni solicit that from the gods, we men from Agni—,’ he thereby says, ‘May the god Agni solicit that from the gods, and we will then solicit it for this (sacrificer) from Agni—’ 20. ‘—What was searched for and found ?;’ they indeed searched for the sacrifice, and found it : therefore he says, ‘what was searched for and found.’— And ‘may both heaven and earth guard this one (enam) from anxiety!’ he thereby says, ‘may both heaven and earth protect him from suffering.’ 21. Here now some say, ‘And may both heaven and earth guard me (m4°)...,’ arguing that in this way the Hotsz does not exclude himself from the benediction. Let him not, however, say this; for, surely, the benediction at the sacrifice is for the sacrificer: what then have the officiating priests to do with it? Whatever blessing the officiating priests invoke at the sacrifice, that is for the sacrificer only. On the other hand, whoever says, ‘and may both heaven and earth guard me.. .,’ does not establish 1 That is, if he chooses to omit the second formula mentioned in par. 14. 2 <Ishéam ka vittam ka.’ This is also the reading of the Asv. S. (?‘What was wished for and obtained’). The Kanva text reads ‘ishtam ka vittam Aabhfit.’ Our author seems here to refer to the legend in I, 5, 2, 6 seq., or to that in I, 6, 2, r seq. The reading of the Black Yagus, ish/am ha vitam ka, ‘what has been offered up and accepted (eaten by the gods),’is probably the original and correct one. 3’ The Kaava recension, the Black Yagur-veda, and Asv. S. read no, ‘us.’ 254 SATAPATHA-BRAHMANA. that blessing anywhere: let him therefore say, ‘and may both heaven and earth guard this one. ...’ 22. ‘Hither lies the course of any boon;’ he thereby makes over to this (sacrificer) whatever is excellent in the sacrifice: for this reason he says, ‘hither lies the course of any boon.’
2that blessing anywhere: let him therefore say, ‘and may both heaven and earth guard this one. ...’ 22. ‘Hither lies the course of any boon;’ he thereby makes over to this (sacrificer) whatever is excellent in the sacrifice: for this reason he says, ‘hither lies the course of any boon.’ 23. ‘And this adoration (shall be offered) to the gods!’ having attained the completion of the sacrifice, he thereby renders adoration to the gods: for this reason he says, ‘and this adoration to the gods!’ 24. Thereupon he pronounces the ‘All-hail and blessing’ (sam-yos)'. Now it was Samyu BArhaspatya who perceived, in its true nature, the consummation of the sacrifice. He went to share in the world of the gods. Thereupon that (knowledge) was entirely lost to men. . 25. It then became known to the Avshis, that Samyu Barhaspatya had perceived, in its true nature, the consummation of the sacrifice, and had gone to share in the world of the gods. By pronouncing the samyo4, they attained to that same consummation of the sacrifice which Samyu Barhaspatya had perceived ; and to that same consummation of the sacrifice, which Samyu Barhaspatya had perceived, this (Hotv2) 1 See p. 247, note 2. The original meaning of the terms sam yos, as they occur in the Rig-veda, is happily rendered by Professor Max Miller (Translation of the Rig-veda, I, p. 182) by ‘health and wealth.” In the sacrificial ceremonial a deeper significance has come to be attached to this benedictory formula, for which it is difficult to find an exact equivalent. The entire samyuvaka, as here given, forms part of a khila to the last book of the Rik-Samhit&; cf. Max Miiller’s edition, vol. vi. p. 32; A. Weber, Ind. Stud. IV, p. 431. The Black Yagus version of the legend regarding Samyu Barhaspatya (Taitt. S. II, 6, 10) is quite different from ours; they were both invented to explain sam yos. I KANDA, 9 ADHYAYA, I BRAHMANA, 29. 255 attains by pronouncing the sam-yo&. For this reason he pronounces the ‘All-hail and blessing.’ 26. He intones, ‘We long for that All-hail and blessing (sam-yod);’ whereby he says, ‘We long for that consummation of the sacrifice which Samyu Barhaspatya perceived. 27. ‘Success to the sacrifice, success to the lord of sacrifice!’ he who wishes for the consummation of the sacrifice, thereby wishes success to the sacrifice and success to the lord of sacrifice.—‘ Bliss (svasti) to us, bliss to men!’ he thereby says, ‘May we enjoy bliss among the gods, bliss among men !’—‘ May the means of salvation ascend on high!’ he thereby says, ‘May this sacrifice secure for us the world of the gods!’ 28. ‘ All-hail, for us, to the two-footed, all-hail to the four-footed!!’ for so far as the two-footed and the four-footed (extend), so far does this universe (extend). Having now attained the consummation of the sacrifice, he bids All-hail to this (sacrificer), and for this reason he says, ‘All-hail, for us, to the twofooted, all-hail to the four-footed!’
3Having now attained the consummation of the sacrifice, he bids All-hail to this (sacrificer), and for this reason he says, ‘All-hail, for us, to the twofooted, all-hail to the four-footed!’ 29. He then touches (the earth) thus with this (finger)? Non-human, verily, he becomes at the 1 This formula occurs almost identically in Rig-veda VI, 74, 1; VII, 54,15; (IX, 69, 7.) Cf. Max Miller, Translation of the Rigveda, I, p. 180, where attention is drawn to a somewhat similar phrase in the Umbric prayers of the Eugubian tables. * In Katy. III, 6, 21 the touching of the altar is prescribed, with the text Vag. S. II, 19b; the commentators differ as to whether the sacrificer or the Adhvaryu is to do this. The Kaava Samhita omits that formula, and hence assigns this touching to the Hotr#. Harisvimin remarks that the Hotr touches the earth with the little finger of his right hand, as stated in the Kava recension. The latter reads ‘with the little finger.’ No mention is made in the Asv. S. of this touching of the earth on the part of the Hotr7. 256 SATAPATHA-BRAHMANA. time when he is chosen for the office of sacrificial priest; and, this earth being a safe standing-place, he thereby (viz. by touching the earth) stands on this safe standing-place; and he thereby also again becomes human: for this reason he thus touches (the earth) with this (finger). Seconp BRAHMANA. Tue PatnisamyAcas. 1. Being about to perform the patntsamy4égas', they betake themselves back to the G4rhapatya fire. The Adhvaryu takes the guhf and sruva, the Hot7z the veda, and the Agntdhra the butter-(melting) pot. 2. Here now the Adhvaryu, according to some, passes the Ahavantya on the east side. Let him not, however, do this; for were he to walk on that side, he would be outside the sacrifice. 3. According to others, the Adhvaryu walks (so as to pass) behind the (sacrificer’s) wife?. Let him not, however, do this either; for verily the Adhvaryu is the fore-part, and the wife is the hindpart of the sacrifice: hence, if he were to pass so, it would be as if one were to put his head behind; and he (the Adhvaryu) would be outside the sacrifice. ' The meaning of the term seems to be ‘offerings made (to some deities) along with the wives (of the gods);’ the deities to whom the four offerings are made, being Soma, Tvash/ri, the Devapatnyah (wives of the gods), and Agni Grshapati. 2 The lady of the house occupies a seat south-west of the Gfrhapatya fire. See I, 3,1,12. The Adhvaryu now sits down with raised knees (south of her, with his face to the north-east). K4ty. III, 7,5. The Agntdhra sits down in the same way north of the fire, with his face to the south, and the Hotr?' in the middle; cf. Hillebrandt, Neu- und Vollm. p. 1g1. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 7. 257
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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