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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Seconp ApuyAya. First BRAHMANA. Tue OBLaTIONs. 1. When he has taken out the Ahavantya fire ', he performs the Full-offering*, The reason why 1 Previously to the performance of the full-offering, the other fires (if there are any more) are laid down. An integral part of the laying down of the Sabhya, or hall-fire, which seems to have been kept up only by Kshatriyas, is a game of dice, played by the priestg, with a cow, offered by the sacrificer, for the stake. On an ox-hide, spread north of the sacrificial ground, they place a brass vessel upside down, and on it throw four times five cowries (or, if such are not to be. had, five sticks) with ‘Even I win, uneven thou art won (or defeated) !’ 2 The pfirz4huti, or ‘ full-offering,’ is an oblation of a spoonful of clarified butter. Kéty. IV, 10, 5, and comm., supply the following particulars, applying to all ordinary guhoti-offerings: He puts butter into the butter-pot and places it on the Garhapatya to 11 KANDA, 2 ADHYAYA, I BRAHMANA, 4. 303 he performs the full-offering is that he thereby causes that Agni to become an eater of food for his own self; that he thereby offers food to him. Even as (a mother or cow) would offer the breast to a new-born child or calf, so does he thereby offer food to him. And having been appeased by that food, he (Agni) waits patiently for the other oblations to be cooked. If, on the other hand, that oblation were not to be offered up in him, he would ere long burn either the Adhvaryu or the sacrificer, for these two pass nearest by him. This is the reason why he makes this offering. 3. He offers it (with a) full (spoon) ; for the full doubtless means the All (universe), so that he thereby appeases him with the All. He offers it with ‘Sv4h4!’ for the Svaha is undefined, and undefined also is the All, so that he thereby appeases him by means of the All. 4. The first offering which Pragdpati made, he made with ‘Svaha!’ Now that (offering) indeed is virtually the same as this one; and hence he (the sacrificer) also makes it with ‘Svah4!’ At this (offering) he grants a boon (to the priests)!; but melt. Having then wiped the dipping-spoon (sruva) and offeringspoon (guhf) with sacrificial grass in the manner described at I, 3, 1, 6 seq., and taken the butter-pot off the fire, and strained the butter with the two stalks of darbha serving as strainers, he fills the guhfi with the sruva. He now takes one stick, steps over to the north side of the Ahavantya fire, strews grass around it, and puts the stick on the fire. He then sits down with bent right knee, and, while the sacrificer takes hold of him from behind, he pours the spoonful of butter into the fire with ‘Svahal’ the sacrificer pronouncing the dedicatory formula (ty4ga), ‘This to Agni!’ 1 After the full-offering the sacrificer breaks the silence, imposed on him, by the words, ‘I give a boon,’ K4ty. IV, 10, 6; presents, 304 SATAPATHA-BRAHMANA.
2IV, 10, 6; presents, 304 SATAPATHA-BRAHMANA. a boon (may mean) everything, so that he thereby appeases him (Agni) with everything. 5. Here now they say, ‘When he has made this offering, he need not attend to the subsequent oblations; for by this offering he obtains that wish for which he takes out the subsequent oblations.’ 6. He takes out (material for an oblation)! to Agni Pavamana (the Blowing)*. Now the blowing one is the breath, so that he thereby puts breath into him (the sacrificer). And this he puts into him by means of this (offering) ; for breath means food, and this offering also is food. according to the commentary, being then made to the Adhvaryu and the Brahman. This ceremony is succeeded by the silent performance of the Agnihotra. 1 The pfirm4huti, which marks the close of the Agnyadheya proper, is followed by the Agnihotra, performed with the texts pronounced in a low voice. Not less than twelve days after the Agny4dheya (if at all)—the three fires being kept up during the interval— the young householder has to get performed for him (on the model of the new and full-moon offering, mutatis mutandis, there being neither the uddharaza, or taking out of fire from the Garhapatya, nor the choosing of a Brahman, &c.) the three ish¢is mentioned above. At the first ishf, the special havis (sacrificial dish) consists of a rice-cake on eight potsherds for Agni Pavamana ;—at the second of two such cakes for Agni Pavaka and Agni Sufi respectively ;—at the third of a potful of boiled rice for Aditi. The three havis of the first two ish/is being (according to Taitt. Br. I, 1, 6, 3) considered as representing the three bodies (tanu) of Agni; these offerings are called tanfhavir-ish¢is. They are, however, also called Pavam4nesh/is. At these the name of the recipient (Agni Pavamana, &c.) has to be pronounced in a low voice in the formulas used at the chief offering. The Taitt. Br. mentions, besides, the usual Indragni cake (of the new-moon sacrifice) which is to be offered before the offering to Aditi. 3 Sayama, on Taitt. Br. I, 1, 5, 10, takes pavam4na as ‘pure’ or ‘purified by himself’ (svayam sriddha); pavaka as ‘ purifying (others) ;’ and su4i as ‘shining,’ II KANDA, 2 ADHYAYA, I BRAHMANA, 12. 305 7. He then makes offering to Agni Pavaka (the Purifying). Now the purifying one means food, so that he thereby puts food into him (Agni, or the sacrificer). And this he puts into him by means of this (offering), for this offering is indeed food. 8. He then makes offering to Agni Sufi (the Bright). Now brightness means vigour, so that he thereby puts vigour into him. And this he puts into him by means of this (offering); for when he offers up that oblation in him (Agni), then that vigour, that brightness of his blazes up.
38. He then makes offering to Agni Sufi (the Bright). Now brightness means vigour, so that he thereby puts vigour into him. And this he puts into him by means of this (offering); for when he offers up that oblation in him (Agni), then that vigour, that brightness of his blazes up. g. For this reason they say, ‘When he has made that (full) offering, he need not attend to any further oblations; for by this offering he obtains that wish for which he takes out the subsequent oblations.’ But let him nevertheless take out the subsequent oblations; for what invisible (blessing, or meaning) there was in that (full-offering) that now becomes thus (visible). 10. Now the reason why he makes offering to Agni Pavamina, is that the blowing one is the breath. When (the child) is born, then there is breath. And as long as it is not born, it breathes in accord with the mother’s breath; but when it is born, then he thereby puts breath into ‘it. 11. And the reason why he makes offering to Agni Pavaka, is that the purifying one means food: hence he thereby puts food into (the child) when it is born. 12. And the reason why he makes offering to Agni Sui, is that brightness means vigour. Now when it (the child) grows by means of food, then there is vigour; and hence, when he has made it grow by means of food, he thereby puts into it that vigour, that brightness. This is why (he offers) to Agni Sufi. {12] x 306 SATAPATHA-BRAHMANA, 13. That other (practice) then is altogether erroneous}, For when Agni passed over from the gods to men, he bethought him, ‘I must not pass over to men with my whole body !’ 14. He then laid down in these (three) worlds those three. bodies of his. That ‘blowing (pavamana)’ form of his he laid down on this earth, that ‘purifying (pavaka)’ one in the ether, and that ‘bright (su&i)’ one in the sky. Now the Azshis then existing became aware of this: ‘Agni has not come to us with his whole body,’ they said. They then prepared those oblations for him. 15. Now when he makes offering to Agni Pavamana, he thereby obtains that form of his (Agni’s) which he laid down on this earth; and when he makes offering to Agni Pavaka, he thereby obtains that form of his which he laid down in the ether; and when he makes offering to Agni Sui, he thereby obtains that form of his which he laid down in the sky: and thus he lays down the entire Agni unmutilated. For this reason also he should take out the oblations subsequent (to the full-offering). 16. The first oblation has a barhis (altar-covering of sacrificial grass) to itself; the two following ones have one barhis in common. Now the first oblation represents this world, the second one that ether, and the third one the sky. But this earth is compact; and the ether and yonder sky are, as it were, trembling: and in order that these two may counterbalance that (earth), the (last) two (oblations) have one barhis in common.
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.
1Seconp ApuyAya. First BRAHMANA. Tue OBLaTIONs. 1. When he has taken out the Ahavantya fire ', he performs the Full-offering*, The reason why 1 Previously to the performance of the full-offering, the other fires (if there are any more) are laid down. An integral part of the laying down of the Sabhya, or hall-fire, which seems to have been kept up only by Kshatriyas, is a game of dice, played by the priestg, with a cow, offered by the sacrificer, for the stake. On an ox-hide, spread north of the sacrificial ground, they place a brass vessel upside down, and on it throw four times five cowries (or, if such are not to be. had, five sticks) with ‘Even I win, uneven thou art won (or defeated) !’ 2 The pfirz4huti, or ‘ full-offering,’ is an oblation of a spoonful of clarified butter. Kéty. IV, 10, 5, and comm., supply the following particulars, applying to all ordinary guhoti-offerings: He puts butter into the butter-pot and places it on the Garhapatya to 11 KANDA, 2 ADHYAYA, I BRAHMANA, 4. 303 he performs the full-offering is that he thereby causes that Agni to become an eater of food for his own self; that he thereby offers food to him. Even as (a mother or cow) would offer the breast to a new-born child or calf, so does he thereby offer food to him. And having been appeased by that food, he (Agni) waits patiently for the other oblations to be cooked. If, on the other hand, that oblation were not to be offered up in him, he would ere long burn either the Adhvaryu or the sacrificer, for these two pass nearest by him. This is the reason why he makes this offering. 3. He offers it (with a) full (spoon) ; for the full doubtless means the All (universe), so that he thereby appeases him with the All. He offers it with ‘Sv4h4!’ for the Svaha is undefined, and undefined also is the All, so that he thereby appeases him by means of the All. 4. The first offering which Pragdpati made, he made with ‘Svaha!’ Now that (offering) indeed is virtually the same as this one; and hence he (the sacrificer) also makes it with ‘Svah4!’ At this (offering) he grants a boon (to the priests)!; but melt. Having then wiped the dipping-spoon (sruva) and offeringspoon (guhf) with sacrificial grass in the manner described at I, 3, 1, 6 seq., and taken the butter-pot off the fire, and strained the butter with the two stalks of darbha serving as strainers, he fills the guhfi with the sruva. He now takes one stick, steps over to the north side of the Ahavantya fire, strews grass around it, and puts the stick on the fire. He then sits down with bent right knee, and, while the sacrificer takes hold of him from behind, he pours the spoonful of butter into the fire with ‘Svahal’ the sacrificer pronouncing the dedicatory formula (ty4ga), ‘This to Agni!’ 1 After the full-offering the sacrificer breaks the silence, imposed on him, by the words, ‘I give a boon,’ K4ty. IV, 10, 6; presents, 304 SATAPATHA-BRAHMANA.
2IV, 10, 6; presents, 304 SATAPATHA-BRAHMANA. a boon (may mean) everything, so that he thereby appeases him (Agni) with everything. 5. Here now they say, ‘When he has made this offering, he need not attend to the subsequent oblations; for by this offering he obtains that wish for which he takes out the subsequent oblations.’ 6. He takes out (material for an oblation)! to Agni Pavamana (the Blowing)*. Now the blowing one is the breath, so that he thereby puts breath into him (the sacrificer). And this he puts into him by means of this (offering) ; for breath means food, and this offering also is food. according to the commentary, being then made to the Adhvaryu and the Brahman. This ceremony is succeeded by the silent performance of the Agnihotra. 1 The pfirm4huti, which marks the close of the Agnyadheya proper, is followed by the Agnihotra, performed with the texts pronounced in a low voice. Not less than twelve days after the Agny4dheya (if at all)—the three fires being kept up during the interval— the young householder has to get performed for him (on the model of the new and full-moon offering, mutatis mutandis, there being neither the uddharaza, or taking out of fire from the Garhapatya, nor the choosing of a Brahman, &c.) the three ish¢is mentioned above. At the first ishf, the special havis (sacrificial dish) consists of a rice-cake on eight potsherds for Agni Pavamana ;—at the second of two such cakes for Agni Pavaka and Agni Sufi respectively ;—at the third of a potful of boiled rice for Aditi. The three havis of the first two ish/is being (according to Taitt. Br. I, 1, 6, 3) considered as representing the three bodies (tanu) of Agni; these offerings are called tanfhavir-ish¢is. They are, however, also called Pavam4nesh/is. At these the name of the recipient (Agni Pavamana, &c.) has to be pronounced in a low voice in the formulas used at the chief offering. The Taitt. Br. mentions, besides, the usual Indragni cake (of the new-moon sacrifice) which is to be offered before the offering to Aditi. 3 Sayama, on Taitt. Br. I, 1, 5, 10, takes pavam4na as ‘pure’ or ‘purified by himself’ (svayam sriddha); pavaka as ‘ purifying (others) ;’ and su4i as ‘shining,’ II KANDA, 2 ADHYAYA, I BRAHMANA, 12. 305 7. He then makes offering to Agni Pavaka (the Purifying). Now the purifying one means food, so that he thereby puts food into him (Agni, or the sacrificer). And this he puts into him by means of this (offering), for this offering is indeed food. 8. He then makes offering to Agni Sufi (the Bright). Now brightness means vigour, so that he thereby puts vigour into him. And this he puts into him by means of this (offering); for when he offers up that oblation in him (Agni), then that vigour, that brightness of his blazes up.
38. He then makes offering to Agni Sufi (the Bright). Now brightness means vigour, so that he thereby puts vigour into him. And this he puts into him by means of this (offering); for when he offers up that oblation in him (Agni), then that vigour, that brightness of his blazes up. g. For this reason they say, ‘When he has made that (full) offering, he need not attend to any further oblations; for by this offering he obtains that wish for which he takes out the subsequent oblations.’ But let him nevertheless take out the subsequent oblations; for what invisible (blessing, or meaning) there was in that (full-offering) that now becomes thus (visible). 10. Now the reason why he makes offering to Agni Pavamina, is that the blowing one is the breath. When (the child) is born, then there is breath. And as long as it is not born, it breathes in accord with the mother’s breath; but when it is born, then he thereby puts breath into ‘it. 11. And the reason why he makes offering to Agni Pavaka, is that the purifying one means food: hence he thereby puts food into (the child) when it is born. 12. And the reason why he makes offering to Agni Sui, is that brightness means vigour. Now when it (the child) grows by means of food, then there is vigour; and hence, when he has made it grow by means of food, he thereby puts into it that vigour, that brightness. This is why (he offers) to Agni Sufi. {12] x 306 SATAPATHA-BRAHMANA, 13. That other (practice) then is altogether erroneous}, For when Agni passed over from the gods to men, he bethought him, ‘I must not pass over to men with my whole body !’ 14. He then laid down in these (three) worlds those three. bodies of his. That ‘blowing (pavamana)’ form of his he laid down on this earth, that ‘purifying (pavaka)’ one in the ether, and that ‘bright (su&i)’ one in the sky. Now the Azshis then existing became aware of this: ‘Agni has not come to us with his whole body,’ they said. They then prepared those oblations for him. 15. Now when he makes offering to Agni Pavamana, he thereby obtains that form of his (Agni’s) which he laid down on this earth; and when he makes offering to Agni Pavaka, he thereby obtains that form of his which he laid down in the ether; and when he makes offering to Agni Sui, he thereby obtains that form of his which he laid down in the sky: and thus he lays down the entire Agni unmutilated. For this reason also he should take out the oblations subsequent (to the full-offering). 16. The first oblation has a barhis (altar-covering of sacrificial grass) to itself; the two following ones have one barhis in common. Now the first oblation represents this world, the second one that ether, and the third one the sky. But this earth is compact; and the ether and yonder sky are, as it were, trembling: and in order that these two may counterbalance that (earth), the (last) two (oblations) have one barhis in common.
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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