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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘And milk to us a thousandfold!’ him who is emptied he thus replenishes with a thousand (forces), when he says, ‘And milk to us a thousandfold !’ 9. ‘Broad-streamed, milk-abounding,—may wealth come back to me!’ him who is emptied he thus replenishes when he says, ‘May wealth come back to me!’ 10. He then mutters in her right ear, ‘O Id, blithesome, adorable, lovable, bright, shining, Aditi (inviolable), Sarasvatt (sapful), mighty, or,—and from her (the thousandth cow) that thousandfold progeny of Vas was produced; see IV, 6, 7, 3, where the thousandfold progeny of V4z is identified with the Vedic texts generally. 416 SATAPATHA-BRAHMANA. glorious,—these are thy names, Ocow: tellthou the gods of meas a doer of good!’—or, ‘speak thou....’ These indeed are her names with the gods : he thus means to say, ‘whatever thy names are with the gods, therewith tell the gods of me as a doer of good.’ 11. They release her. If, not urged by any man, she goes eastwards, then let him know that this sacrificer has succeeded, that he has won the happy world. If she goes northwards, let him know that the sacrificer will be more glorious in this world. If she goes westwards, let him know that he will be rich in dependants and crops. If she goes southwards, let him know that the sacrificer will quickly depart from this world. Such are the ways of knowledge. 12, And what three (cows) there are each time over and above the (three hundred and) thirty, thereto they add that one’. Now, when they draw out a Virdg (verse), they pull it asunder, and a Virag which is pulled asunder is torn in two;—and the Virag consisting of ten syllables, he thus makes the Virég complete. Let him give her to the Hotz; for the Hotv?z is a thousandfold?: therefore let him give her to the Hotzz. * I am not certain whether I understand this passage rightly. According to paragraph 16, and Katy. XIII, 4, 23, he is to give away the cows by tens. This would leave three each day, or nine on the three days. To them he is to add the Sahasri, and give the ten cows to the Hotri—A common Vir4g verse consists of three times ten syllables; but there are also such as consist of three times eleven syllables. These latter the sacrificer is thus represented (by withholding three cows out of thirty-three) to make into a proper Virag. % That is, according to the St. Petersb. Dict., he possesses a IV KANDA, 5 ADHYAYA, 8 BRAHMANA, 16. 417 13. Or let him appoint two Unnetvzs, and let him give her to him, of the two, who does not call for the Srausha/; for defective, indeed, is he who, being an officiating priest, does not call for the Srausha¢; and defective also is the Virag which is pulled asunder : thus he puts the defective to the defective.
214. Now they say, one ought not to give anything above a thousand (cows), because by a thousand he obtains all the objects of his desire. But Asuri said, ‘Let him give according to his wish: by a thousand he indeed obtains all his wishes; and anything else (that he gives) is likewise given at his wish?.’ 15, And should he intend to give a cart yoked (with a team of oxen), or something else, let him give it either after the offering of the omentum of the barren cow, or at the concluding (udavasdnty 4) offering. 16. In bringing the dakshizds, let him bring complete decads. If he intends to give one (cow) to any (priest), let him pass over a decad to ten such (priests). If he intends to give two to any one, let him pass over a decad to five such (priests). If he intends to give three to any one, let him pass over a decad to three such®. If he intends to give five to thousand verses ;—if it does not rather refer to the extent of the Rig-veda, consisting of rather more than a thousand (1028) hymns. Cp. also ‘the thousandfold progeny of Va&,’ p. 414, note 3. 1 The K4mva text has much the same reasoning, but does not ascribe it to any one. ? In this and all other cases the text has ‘to those three (ten &c.). It is not clear in what manner he is to divide the ten cows between the three priests, unless indeed he is to repeat the same process three times, giving the odd cow each time to another priest. The Kava text only mentions two of the cases here given, viz. that if he intends to give one cow to each (ekaikam), [26] Ee 418 SATAPATHA-BRAHMANA. any one, let him pass over a decad to two such. Thus up to a hundred: and thus this perfect Virag of his becomes a cow of plenty for him in yonder world. ; Ninty BrAuMawna. 1. When he performs a twelve days’ sacrifice with transposed metres (DvAdasdha vytdhakhandas), then he (the Adhvaryu) transposes the grahas (cups of Soma); and both the Udgatr¢ and the Hotr7 transpose the metres. Now there is first that normal Tryaha (triduum), with settled metres!: there he draws the cup beginning with the Aindravayava. he is to give ten to ten such; and if he intends to give two to each, he is to give ten to five such. Professor Weber, Ind. Stud. X, 52, remarks that this paragraph is not clear to him, and suggests that it may be interpolated. It does not appear, what the exact proportion of the thousand cows is for each of the sixteen priests; but we may assume that it did not differ much from that given at the Agnishfoma (see p. 345, note), and that this result was brought about by repeated distributions among varied groupings of the priests.
3345, note), and that this result was brought about by repeated distributions among varied groupings of the priests. 1 That is, three days, on which the order of the Agnish/oma is observed. Hence, having drawn the Upa4msu and Antary4ma cups (IV, 1, 1 and 2), which must always be drawn first, he draws the Aindravayava cup (IV, 1, 3) and so on. The same order is preserved on the fifth, eighth, and last three days. On the fourth and ninth days, on the other hand, he follows up the Up&msu and Antary4ma by the grahas of the third pressing, beginning with the Agrayana (IV, 3, 5, 21 seq.); these being then succeeded by those of the morning and midday pressings; and on the sixth and seventh days the Upamsu and Antaryama cups are succeeded by the grahas of the midday pressing, beginning with the Sukra cup (IV, 3, 3, 2). This change of the proper order of performance, of course, involves .a different arrangement of the stotras and sastras (or ‘the metres,’ as they are called in the texts). This dislocation of the three pressings is afterwards to be rectified by the various cups being ‘ deposited’ on the khara in their normal order. In the last two paragraphs of the present Brahmama the author, however, IV KANDA, 5 ADHYAYA, 9 BRAHMANA, 5. 419 2. Then, on the fourth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Agrayaza,—for that fourth day is PragApati’s own; and the Agrayama is the self, and Pragdpati is the self: therefore he draws the cups beginning with the Agrayaxa. 3. Having drawn that (Agrayaza) cup, he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs!; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup)?; and (the Adhvaryu) draws (the other) cups; and while he draws the cups, then whenever the time of that cup (in the order of performance comes), he utters ‘ Him’ and deposits it. Then follows that normal® fifth day ; on that he draws the cups beginning with the Aindravayava, 4. Thereupon, on the sixth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra; for that sixth day is Indra’s own, and the Sukra (bright, clear) is he that burns yonder, and he (the sun) indeed is ‘Indra: therefore he draws the cups beginning with the Sukra. 5. Having drawn that (cup), he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near discountenances this practice of changing the natural order of drawing the cups. 1 For this construction see p. 15, note 3. * «Having given it to some one else (to hold), he draws the other cups.’ K4nva text. ° Or, that ‘known’ fifth day, i.e. performed in the manner known, or explained before (viz. at the Agnishfoma). Ee€2 420 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.
1‘And milk to us a thousandfold!’ him who is emptied he thus replenishes with a thousand (forces), when he says, ‘And milk to us a thousandfold !’ 9. ‘Broad-streamed, milk-abounding,—may wealth come back to me!’ him who is emptied he thus replenishes when he says, ‘May wealth come back to me!’ 10. He then mutters in her right ear, ‘O Id, blithesome, adorable, lovable, bright, shining, Aditi (inviolable), Sarasvatt (sapful), mighty, or,—and from her (the thousandth cow) that thousandfold progeny of Vas was produced; see IV, 6, 7, 3, where the thousandfold progeny of V4z is identified with the Vedic texts generally. 416 SATAPATHA-BRAHMANA. glorious,—these are thy names, Ocow: tellthou the gods of meas a doer of good!’—or, ‘speak thou....’ These indeed are her names with the gods : he thus means to say, ‘whatever thy names are with the gods, therewith tell the gods of me as a doer of good.’ 11. They release her. If, not urged by any man, she goes eastwards, then let him know that this sacrificer has succeeded, that he has won the happy world. If she goes northwards, let him know that the sacrificer will be more glorious in this world. If she goes westwards, let him know that he will be rich in dependants and crops. If she goes southwards, let him know that the sacrificer will quickly depart from this world. Such are the ways of knowledge. 12, And what three (cows) there are each time over and above the (three hundred and) thirty, thereto they add that one’. Now, when they draw out a Virdg (verse), they pull it asunder, and a Virag which is pulled asunder is torn in two;—and the Virag consisting of ten syllables, he thus makes the Virég complete. Let him give her to the Hotz; for the Hotv?z is a thousandfold?: therefore let him give her to the Hotzz. * I am not certain whether I understand this passage rightly. According to paragraph 16, and Katy. XIII, 4, 23, he is to give away the cows by tens. This would leave three each day, or nine on the three days. To them he is to add the Sahasri, and give the ten cows to the Hotri—A common Vir4g verse consists of three times ten syllables; but there are also such as consist of three times eleven syllables. These latter the sacrificer is thus represented (by withholding three cows out of thirty-three) to make into a proper Virag. % That is, according to the St. Petersb. Dict., he possesses a IV KANDA, 5 ADHYAYA, 8 BRAHMANA, 16. 417 13. Or let him appoint two Unnetvzs, and let him give her to him, of the two, who does not call for the Srausha/; for defective, indeed, is he who, being an officiating priest, does not call for the Srausha¢; and defective also is the Virag which is pulled asunder : thus he puts the defective to the defective.
214. Now they say, one ought not to give anything above a thousand (cows), because by a thousand he obtains all the objects of his desire. But Asuri said, ‘Let him give according to his wish: by a thousand he indeed obtains all his wishes; and anything else (that he gives) is likewise given at his wish?.’ 15, And should he intend to give a cart yoked (with a team of oxen), or something else, let him give it either after the offering of the omentum of the barren cow, or at the concluding (udavasdnty 4) offering. 16. In bringing the dakshizds, let him bring complete decads. If he intends to give one (cow) to any (priest), let him pass over a decad to ten such (priests). If he intends to give two to any one, let him pass over a decad to five such (priests). If he intends to give three to any one, let him pass over a decad to three such®. If he intends to give five to thousand verses ;—if it does not rather refer to the extent of the Rig-veda, consisting of rather more than a thousand (1028) hymns. Cp. also ‘the thousandfold progeny of Va&,’ p. 414, note 3. 1 The K4mva text has much the same reasoning, but does not ascribe it to any one. ? In this and all other cases the text has ‘to those three (ten &c.). It is not clear in what manner he is to divide the ten cows between the three priests, unless indeed he is to repeat the same process three times, giving the odd cow each time to another priest. The Kava text only mentions two of the cases here given, viz. that if he intends to give one cow to each (ekaikam), [26] Ee 418 SATAPATHA-BRAHMANA. any one, let him pass over a decad to two such. Thus up to a hundred: and thus this perfect Virag of his becomes a cow of plenty for him in yonder world. ; Ninty BrAuMawna. 1. When he performs a twelve days’ sacrifice with transposed metres (DvAdasdha vytdhakhandas), then he (the Adhvaryu) transposes the grahas (cups of Soma); and both the Udgatr¢ and the Hotr7 transpose the metres. Now there is first that normal Tryaha (triduum), with settled metres!: there he draws the cup beginning with the Aindravayava. he is to give ten to ten such; and if he intends to give two to each, he is to give ten to five such. Professor Weber, Ind. Stud. X, 52, remarks that this paragraph is not clear to him, and suggests that it may be interpolated. It does not appear, what the exact proportion of the thousand cows is for each of the sixteen priests; but we may assume that it did not differ much from that given at the Agnishfoma (see p. 345, note), and that this result was brought about by repeated distributions among varied groupings of the priests.
3345, note), and that this result was brought about by repeated distributions among varied groupings of the priests. 1 That is, three days, on which the order of the Agnish/oma is observed. Hence, having drawn the Upa4msu and Antary4ma cups (IV, 1, 1 and 2), which must always be drawn first, he draws the Aindravayava cup (IV, 1, 3) and so on. The same order is preserved on the fifth, eighth, and last three days. On the fourth and ninth days, on the other hand, he follows up the Up&msu and Antary4ma by the grahas of the third pressing, beginning with the Agrayana (IV, 3, 5, 21 seq.); these being then succeeded by those of the morning and midday pressings; and on the sixth and seventh days the Upamsu and Antaryama cups are succeeded by the grahas of the midday pressing, beginning with the Sukra cup (IV, 3, 3, 2). This change of the proper order of performance, of course, involves .a different arrangement of the stotras and sastras (or ‘the metres,’ as they are called in the texts). This dislocation of the three pressings is afterwards to be rectified by the various cups being ‘ deposited’ on the khara in their normal order. In the last two paragraphs of the present Brahmama the author, however, IV KANDA, 5 ADHYAYA, 9 BRAHMANA, 5. 419 2. Then, on the fourth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Agrayaza,—for that fourth day is PragApati’s own; and the Agrayama is the self, and Pragdpati is the self: therefore he draws the cups beginning with the Agrayaxa. 3. Having drawn that (Agrayaza) cup, he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs!; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup)?; and (the Adhvaryu) draws (the other) cups; and while he draws the cups, then whenever the time of that cup (in the order of performance comes), he utters ‘ Him’ and deposits it. Then follows that normal® fifth day ; on that he draws the cups beginning with the Aindravayava, 4. Thereupon, on the sixth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra; for that sixth day is Indra’s own, and the Sukra (bright, clear) is he that burns yonder, and he (the sun) indeed is ‘Indra: therefore he draws the cups beginning with the Sukra. 5. Having drawn that (cup), he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near discountenances this practice of changing the natural order of drawing the cups. 1 For this construction see p. 15, note 3. * «Having given it to some one else (to hold), he draws the other cups.’ K4nva text. ° Or, that ‘known’ fifth day, i.e. performed in the manner known, or explained before (viz. at the Agnishfoma). Ee€2 420 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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