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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It is described as a square structure of ten (or twelve) cubits, somewhat higher in front than at the back ; with doors on each side (except, optionally, on the north). The sAld, or hall, is to measure twenty cubits by ten, Kaéty. VII, 1, 19-24 comm. B 2 4 SATAPATIIA-BRAHMANA, head towards the west, lest he should sleep stretching (his legs) towards the gods. The southern quarter belongs to the Fathers; and the western one to the snakes; and that faultless one is the one where the gods ascended (to heaven) ; and the northern quarter belongs to men. Hence in human (practice) a hall or shed is constructed with the top-beams running from south to north, because the north is the quarter of men. It is only for a consecrated, not for an unconsecrated person that it is (constructed) with the top-beams running from west to east. 8. They enclose it on every side, lest it should rain upon (the sacrificer, while being consecrated): this, at least, is (the reason for doing so in) the rainy season!. He who is consecrated, truly draws nigh to the gods, and becomes one of the deities. Now the gods are secreted from men, and secret also is what is enclosed on every side: this is why they enclose it on every side. 9. Not every one may enter it, but only a Brahman, or a Raganya, or a Vaisya, for these are able to sacrifice. 10. Let him not commune with every one; for he who is consecrated draws nigh to the gods, and becomes one of the deities. Now the gods do not commune with every one, but only with a Brahman, or a Raganya, or a Vaisya; for these are able to sacrifice. Should there be occasion for him to converse with a Sfdra, let him say to one of those, ‘Tell this one so and so! tell this one so and so!’ (?) Iti nv eva varshi4. The same particles occur III, 2, 1, 11. The K4nva text has,—‘lest it should freeze in winter, lest it should pour in the rainy season, and lest there should be burning heat in summer.’ tI KANDA, I ADHYAYA, 2 BRAHMANA, I. 5 This is the rule of conduct for the consecrated in such a case. 11. In the first place, having taken the two churning-sticks in his hand, he approves of the hall. Taking hold of the chief post of the front (east) side, he pronounces this sacrificial formula (Vag. S. IV, 1), ‘We have come to this place of worship on earth, wherein all the gods delighted.’ Thereby that (place of worship) of his becomes acceptable to all the gods, as well as to the learned Bréhmans versed in sacred lore; and that (place of worship) of his, which those Brahmans versed in sacred lore see with their eyes, becomes acceptable to them.
212. And when he says, ‘Wherein all the gods delighted,’ thereby it becomes acceptable for him to all the gods. ‘Crossing over by means of the vzk and s4man, and by the yagus;’ by means of the 7z& and s4man, and the yagus, indeed, they reach the end of the sacrifice: ‘May I reach the end of the sacrifice!’ he thereby says. ‘May we rejoice in increase of substance andinsap!’ Increase of substance doubtless means abundance, and abundance means prosperity: he thereby invokes a blessing. ‘ May we rejoice in sap,’ he says, because people say of one who enjoys prosperity and attains to the highest distinction, that ‘he rejoices in sap;’ therefore he says, ‘ May we rejoice in sap!’ SEcoND BRAHMANA. 1. Let him perform the rite of consecration (diksh4)' in the afternoon. Previously to the shaving 1 The rite described in the following paragraphs is called ap sudiksh4, or ‘consecration in water.’ 6 SATAPATHA-BRAHMANA. of his hair and beard he may eat of what he likes, or whatever comes to hand; for hereafter his food consists of fast-milk (vrata) only. But, if he does not care to eat, he need not eat anything. 2. Thereupon they enclose a place! north of the hall, and place a vessel of water in it. Beside this the barber takes up his position. He (the sacrificer) then shaves his hair and beard, and cuts his nails. For impure, indeed, is that part of man where water does not reach him. Now at the hair and beard, and at the nails the water does not reach him: hence when he shaves his hair and beard, and cuts his nails, he does so in order that he may be consecrated after becoming pure. 3. Now some shave themselves all over, in order that they may be consecrated after becoming pure all over; but let him not dothis, For even by shaving the hair of his head and his beard, and by cutting his nails, he becomes pure: let him therefore shave only the hair of his head and his beard, and cut his nails. . 4. In the first place he cuts his nails, first of the right hand—for in human (practice) those of the left hand (are cut) first, but with the gods in this manner. First (he cuts those) of the thumbs—for in human (practice) those of the little fingers (are cut) first, but with the gods in this manner. 5. He first passes (the comb) through his right whisker—for in human (practice they comb) first the left whisker, but with the gods in this manner. 6. His right whisker he moistens first, with the text, ‘May these divine waters be propitious 1 It is to be square and covered in on all sides with mats, and with a door on the east side. KAty. VII, 1, 25 scholl. Ill KANDA, I ADHYAYA, 2 BRAHMANA, 9. 7
36. His right whisker he moistens first, with the text, ‘May these divine waters be propitious 1 It is to be square and covered in on all sides with mats, and with a door on the east side. KAty. VII, 1, 25 scholl. Ill KANDA, I ADHYAYA, 2 BRAHMANA, 9. 7 unto me!’ The reason why he says, ‘ May these divine waters be propitious unto me,’ is this: the waters are a thunderbolt, for the waters are indeed a thunderbolt ; hence wherever these waters flow they produce a hollow, and whatever they come near that they destroy (lit. burn up). Hereby, then, he appeases that same thunderbolt; and thus appeased, that thunderbolt does not injure him. This is why he says, ‘May these divine waters be propitious unto me!’ 7. Thereupon he lays a stalk of sacrificial grass on (the hair of the whisker), with the text, ‘O plant, protect me!’ For the razor is a thunderbolt, and thus that thunderbolt, the razor, does not injure him. Thereto he applies the razor, with the text, ‘O knife, injure him not!’ for the razor is a thunderbolt, and thus that thunderbolt, the razor, does not injure him. 8. Having cut off (part of the stalk and hair), he throws it into the vessel of water. Silently he moistens the left whisker ; silently he lays the stalk of grass on it; and having silently applied the razor thereto and cut through (it and the hair), he throws them into the vessel of water. g. He then hands the razor to the barber, and the latter shaves off the hair and beard. When he has shaved the hair and beard !,— 1 The text has, ‘when he shaves (vapati) the hair and beard [when he shaves himself (vapate), K.] he bathes.’ According to this it would seem that he does not bathe unless he shaves (?). See, however, Katy. VII, 2, 22, where the shaving is said to be optional, but not so, according to the commentary, the bathing. There seems also to be some doubt as to where the bathing is to take place. While, according to Karka, the sacrificer is to bathe in the vessel of water in the tent; according to other authorities he is to 8 SATAPATHA-BRAHMANA. 10. He bathes. For impure, indeed, is man: he is foul! within, in that he speaks untruth ;—and water is pure: he thinks, ‘May I be consecrated, after becoming pure ;'—and water is cleansing: he thinks, ‘May I become consecrated after being cleansed!’ This is the reason why he bathes. 11. He bathes, with the text (Vag. S. IV, 2; Rigveda X,17,10), ‘May the waters, the mothers, cleanse us!’ whereby he says, ‘ May they cleanse*!’ ‘May the purifiers of ghee purify us with (heavenly) ghee!’ For he, indeed, is thoroughly purified whom they have purified with ghee*: accordingly he says, ‘ May the purifiers of ghee purify us with ghee!’—‘For they, the divine, take away all taint;’ now ‘all’ means ‘every,’ and ‘taint’ means what is impure; for they do take away from him every impurity: therefore he says, ‘For they, the divine, take away all taint.’
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 described as a square structure of ten (or twelve) cubits, somewhat higher in front than at the back ; with doors on each side (except, optionally, on the north). The sAld, or hall, is to measure twenty cubits by ten, Kaéty. VII, 1, 19-24 comm. B 2 4 SATAPATIIA-BRAHMANA, head towards the west, lest he should sleep stretching (his legs) towards the gods. The southern quarter belongs to the Fathers; and the western one to the snakes; and that faultless one is the one where the gods ascended (to heaven) ; and the northern quarter belongs to men. Hence in human (practice) a hall or shed is constructed with the top-beams running from south to north, because the north is the quarter of men. It is only for a consecrated, not for an unconsecrated person that it is (constructed) with the top-beams running from west to east. 8. They enclose it on every side, lest it should rain upon (the sacrificer, while being consecrated): this, at least, is (the reason for doing so in) the rainy season!. He who is consecrated, truly draws nigh to the gods, and becomes one of the deities. Now the gods are secreted from men, and secret also is what is enclosed on every side: this is why they enclose it on every side. 9. Not every one may enter it, but only a Brahman, or a Raganya, or a Vaisya, for these are able to sacrifice. 10. Let him not commune with every one; for he who is consecrated draws nigh to the gods, and becomes one of the deities. Now the gods do not commune with every one, but only with a Brahman, or a Raganya, or a Vaisya; for these are able to sacrifice. Should there be occasion for him to converse with a Sfdra, let him say to one of those, ‘Tell this one so and so! tell this one so and so!’ (?) Iti nv eva varshi4. The same particles occur III, 2, 1, 11. The K4nva text has,—‘lest it should freeze in winter, lest it should pour in the rainy season, and lest there should be burning heat in summer.’ tI KANDA, I ADHYAYA, 2 BRAHMANA, I. 5 This is the rule of conduct for the consecrated in such a case. 11. In the first place, having taken the two churning-sticks in his hand, he approves of the hall. Taking hold of the chief post of the front (east) side, he pronounces this sacrificial formula (Vag. S. IV, 1), ‘We have come to this place of worship on earth, wherein all the gods delighted.’ Thereby that (place of worship) of his becomes acceptable to all the gods, as well as to the learned Bréhmans versed in sacred lore; and that (place of worship) of his, which those Brahmans versed in sacred lore see with their eyes, becomes acceptable to them.
212. And when he says, ‘Wherein all the gods delighted,’ thereby it becomes acceptable for him to all the gods. ‘Crossing over by means of the vzk and s4man, and by the yagus;’ by means of the 7z& and s4man, and the yagus, indeed, they reach the end of the sacrifice: ‘May I reach the end of the sacrifice!’ he thereby says. ‘May we rejoice in increase of substance andinsap!’ Increase of substance doubtless means abundance, and abundance means prosperity: he thereby invokes a blessing. ‘ May we rejoice in sap,’ he says, because people say of one who enjoys prosperity and attains to the highest distinction, that ‘he rejoices in sap;’ therefore he says, ‘ May we rejoice in sap!’ SEcoND BRAHMANA. 1. Let him perform the rite of consecration (diksh4)' in the afternoon. Previously to the shaving 1 The rite described in the following paragraphs is called ap sudiksh4, or ‘consecration in water.’ 6 SATAPATHA-BRAHMANA. of his hair and beard he may eat of what he likes, or whatever comes to hand; for hereafter his food consists of fast-milk (vrata) only. But, if he does not care to eat, he need not eat anything. 2. Thereupon they enclose a place! north of the hall, and place a vessel of water in it. Beside this the barber takes up his position. He (the sacrificer) then shaves his hair and beard, and cuts his nails. For impure, indeed, is that part of man where water does not reach him. Now at the hair and beard, and at the nails the water does not reach him: hence when he shaves his hair and beard, and cuts his nails, he does so in order that he may be consecrated after becoming pure. 3. Now some shave themselves all over, in order that they may be consecrated after becoming pure all over; but let him not dothis, For even by shaving the hair of his head and his beard, and by cutting his nails, he becomes pure: let him therefore shave only the hair of his head and his beard, and cut his nails. . 4. In the first place he cuts his nails, first of the right hand—for in human (practice) those of the left hand (are cut) first, but with the gods in this manner. First (he cuts those) of the thumbs—for in human (practice) those of the little fingers (are cut) first, but with the gods in this manner. 5. He first passes (the comb) through his right whisker—for in human (practice they comb) first the left whisker, but with the gods in this manner. 6. His right whisker he moistens first, with the text, ‘May these divine waters be propitious 1 It is to be square and covered in on all sides with mats, and with a door on the east side. KAty. VII, 1, 25 scholl. Ill KANDA, I ADHYAYA, 2 BRAHMANA, 9. 7
36. His right whisker he moistens first, with the text, ‘May these divine waters be propitious 1 It is to be square and covered in on all sides with mats, and with a door on the east side. KAty. VII, 1, 25 scholl. Ill KANDA, I ADHYAYA, 2 BRAHMANA, 9. 7 unto me!’ The reason why he says, ‘ May these divine waters be propitious unto me,’ is this: the waters are a thunderbolt, for the waters are indeed a thunderbolt ; hence wherever these waters flow they produce a hollow, and whatever they come near that they destroy (lit. burn up). Hereby, then, he appeases that same thunderbolt; and thus appeased, that thunderbolt does not injure him. This is why he says, ‘May these divine waters be propitious unto me!’ 7. Thereupon he lays a stalk of sacrificial grass on (the hair of the whisker), with the text, ‘O plant, protect me!’ For the razor is a thunderbolt, and thus that thunderbolt, the razor, does not injure him. Thereto he applies the razor, with the text, ‘O knife, injure him not!’ for the razor is a thunderbolt, and thus that thunderbolt, the razor, does not injure him. 8. Having cut off (part of the stalk and hair), he throws it into the vessel of water. Silently he moistens the left whisker ; silently he lays the stalk of grass on it; and having silently applied the razor thereto and cut through (it and the hair), he throws them into the vessel of water. g. He then hands the razor to the barber, and the latter shaves off the hair and beard. When he has shaved the hair and beard !,— 1 The text has, ‘when he shaves (vapati) the hair and beard [when he shaves himself (vapate), K.] he bathes.’ According to this it would seem that he does not bathe unless he shaves (?). See, however, Katy. VII, 2, 22, where the shaving is said to be optional, but not so, according to the commentary, the bathing. There seems also to be some doubt as to where the bathing is to take place. While, according to Karka, the sacrificer is to bathe in the vessel of water in the tent; according to other authorities he is to 8 SATAPATHA-BRAHMANA. 10. He bathes. For impure, indeed, is man: he is foul! within, in that he speaks untruth ;—and water is pure: he thinks, ‘May I be consecrated, after becoming pure ;'—and water is cleansing: he thinks, ‘May I become consecrated after being cleansed!’ This is the reason why he bathes. 11. He bathes, with the text (Vag. S. IV, 2; Rigveda X,17,10), ‘May the waters, the mothers, cleanse us!’ whereby he says, ‘ May they cleanse*!’ ‘May the purifiers of ghee purify us with (heavenly) ghee!’ For he, indeed, is thoroughly purified whom they have purified with ghee*: accordingly he says, ‘ May the purifiers of ghee purify us with ghee!’—‘For they, the divine, take away all taint;’ now ‘all’ means ‘every,’ and ‘taint’ means what is impure; for they do take away from him every impurity: therefore he says, ‘For they, the divine, take away all taint.’
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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