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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And in like manner will these (sacrificers), by having one Grzhapati, one purod@4sa, one dhishmya, quickly drive out evil and be born again. 1 The usual Savanfya-purodasas (III, 8, 3, 1) are to be offered separately on each fire. 446 SATAPATHA-BRAHMANA, 19. Now, in that former case, there is a hall with the roof-beams running from south to north !,—that is human practice. There are one and the same Ahavantya, and different Garhapatyas—that is dissimilar. On the Gvzhapati’s Garhapatya they perform the Patntsamy4gas with the tail (of the victim), and the others sit offering in response with ghee— that is dissimilar. 20. But here there is a hall with the roof-beams running from west to east?; that is as with the gods. There are the same Ahavantya, the same GArhapatya, and the same Agntdhriya : thus this sacrificial session is successful, even as the one day’s Somasacrifice was successful, there is no failure for it. Its course is one and the same in everything except the dhishzyas. NintH BrAuMawa. 1. Now, once on a time, the gods were sitting® in a sacrificial session, thinking, ‘May we attain excellence, may we be glorious, may we be eaters of food!’ That same food, gained by them, wished to go away from them,—and, food being cattle, it was the cattle that wished to go away from them, thinking, ‘It is to be feared lest they, being exhausted, may hurt us‘: how, indeed, will they deal with us ?’ 2. They offered these two oblations in the Gar- * Viz. the Sadas, see p. 128, note I. ? Asin the case of the Praf#ina-vamsa of ordinary ishfis. See III, 1, 1, 6-7. * The Kanva text has nishedu/, ‘they sat down. See IV, 6, 8, 1. * See p. 31, note 1. Iv KANDA, 6 ADHYAYA, 9 BRAHMANA, 7. 447 hapatya; and—the Gé4rhapatya being a house (grzha), and a house being a resting-place—they thereby secured them in the house, and thus that food, gained by them, did not go away from them. 3. And in like manner do these Sattrins now sit through a sacrificial session, thinking, ‘ May we attain excellence, may we be glorious, may we be eaters of food!’ That food, gained by them, wishes to go away from them,—and, food being cattle, it is the cattle that wish to go away from them, thinking, ‘It is to be feared lest they, being exhausted, may hurt us: how, indeed, will they deal with us ?’ 4. They offer these two oblations! in the Garhapatya; and—the GArhapatya being a house, and the house being a resting-place—they thereby secure them in the house, and thus that food, gained by them, does not go away from them. 5. And in like manner that offered food wishes to go away from him, thinking, ‘It is to be feared lest this one will hurt me: how, indeed, will he deal with me ?’
25. And in like manner that offered food wishes to go away from him, thinking, ‘It is to be feared lest this one will hurt me: how, indeed, will he deal with me ?’ 6. He first eats a very little from the further (back) end of it;—thereby he encourages it: it knows, ‘It was not so as I thought: he has in no wise hurt me. Thus it becomes attached to him, and, indeed, whosoever, knowing this, is able to observe the vow thereof, he becomes an eater of food, dear to food. 7, This, then, is done at the Sattrotth4na (rising from the session) on the tenth day*. Each of them 1 Viz. those referred to in paragraphs 8 and 9. 2 That is, on the tenth day of the Dasar&tra, and hence either the last but one day of the sessional Dvddasaha (p. 402, note 2), or the last day but two of the Gavim ayana (p. 426, note 3), called 448 SATAPATHA-BRAHMANA, sits speechless, strengthening his voice: with that (voice) strengthened and reinvigorated they perform the last day. Then the others are dismissed, either (for) fetching fuel or to their day’s reading of the scriptures. Now also they take food. 8. In the afternoon, having come together and touched water, they enter the ladies’ hall*, and while the others hold on to him from behind, he#* Avivaékya. The ceremonies here described take place in the afternoon, after the-regular performance of that day’s (atyagnish/oma) Soma-sacrifice. 1 ‘Each of them (? or, one by one), speech-bound, guards Soma till the wakening,’ Katy. XII, 4, 1. According to the Kaava text only one (eko haisham) does so (but perhaps at a time), while the others disperse (vitish/Aante). * The Patniséla seems to be identical here with the Pratinavamsa (see Katy. XII, 4, 7), unless it be some shed or tent adjoining the latter, cf. Apast. Sr. X,g,comm. The sacrificial formula of the first offering seems to refer to the domestic hearth, the centre of the family life, as a source of joy and strength to the householder. -* According to the K4zva text, the Adhvaryu makes the oblations ; but if he does not know how to perform them (i.e. if they are not recognised by his school as belonging to the Adhvaryu’s duties), the Grzhapati does so; and if he cannot do so, any one that knows them, may perform them. Regarding these oblations,
3if they are not recognised by his school as belonging to the Adhvaryu’s duties), the Grzhapati does so; and if he cannot do so, any one that knows them, may perform them. Regarding these oblations, _and the order of the subsequent ceremonies, there is indeed considerable difference of opinion among the ritualistic authorities. According to Asy. VIII, 1 3, 1-2 all of them offer, but only the first oblation is to be performed on the Garhapatya, and the second on the Agnidhriya. Lary. III, 7, 8 seq., on the other hand, enjoins the Udg4tr:' to perform two oblations on the Garhapatya; the first with the (somewhat modified) formula, assigned in our text to the second oblation, while the second oblation is to be made with ‘Svaha’ simply. [The first of the above formulas is, according to that authority, to be used by them, when they touch the Udumbara post, see IV, 6, 9, 22.] The oblations completed, they are to proceed to the Ahavantya, where the Udgatris are to chant thrice the Séman II, 1126 (?); after which they enter the Sadas to perform the M4nasa-stotra, tv KAwpA, 6 ADHYAYA, 9 BRAHMANA, I2. 449 offers (on the S&lAdvarya fire) those two oblations; (the first) with (Vag. S. VIII, 51), ‘Here is joy: here rejoice ye! here is stability, here is (your) own stability,—Hail!’ He thereby addresses the cattle ; they thereby secure cattle for themselves. g. And the second he offers with, ‘Letting the sucking calf to the mother,—he means to say by this, ‘letting the fire go to the earth ;—‘a sucking calf drinking from the mother,—he thereby means the fire sucking the (moisture of the) earth ; —‘may he maintain increase of wealth among us,—Hail!’ increase of wealth is cattle: they thus secure cattle for themselves. 10. They go out eastward, and enter the (shed of the) Havirdhdna carts from behind towards the front; for from the front towards the back (they enter) when about to perform the sacrifice, but thus (it is done) at the rising from the session. 11. On the hinder shaft of the northern cart! they sing the Saman (V4g. S. VIII, 52), called ‘the completion of the session, —there it is that they reach completeness; or on the northern hip of the high altar; but the other is the more usual,— 12. That is, on the hinder shaft of the northern cart. ‘We have gone to the light, we have become immortal,’—for they who sit through a sacrificial session become indeed the light, they 1 According to Katy. XII, 4, 10 and comm., the southern shaft of the northern cart is intended. Similarly the Kazva text,—while touching the right shaft of the northern cart he sings thereon the Séman ‘the completion (success) of the session.’ The words ‘sattrasya riddhik’ are doubtless the name of the S&man, which has been erroneously made, with ‘asi’ appended to it in the Madhy. text of the Samhita, the beginning of the Saman. [26] Gg 450 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.
1And in like manner will these (sacrificers), by having one Grzhapati, one purod@4sa, one dhishmya, quickly drive out evil and be born again. 1 The usual Savanfya-purodasas (III, 8, 3, 1) are to be offered separately on each fire. 446 SATAPATHA-BRAHMANA, 19. Now, in that former case, there is a hall with the roof-beams running from south to north !,—that is human practice. There are one and the same Ahavantya, and different Garhapatyas—that is dissimilar. On the Gvzhapati’s Garhapatya they perform the Patntsamy4gas with the tail (of the victim), and the others sit offering in response with ghee— that is dissimilar. 20. But here there is a hall with the roof-beams running from west to east?; that is as with the gods. There are the same Ahavantya, the same GArhapatya, and the same Agntdhriya : thus this sacrificial session is successful, even as the one day’s Somasacrifice was successful, there is no failure for it. Its course is one and the same in everything except the dhishzyas. NintH BrAuMawa. 1. Now, once on a time, the gods were sitting® in a sacrificial session, thinking, ‘May we attain excellence, may we be glorious, may we be eaters of food!’ That same food, gained by them, wished to go away from them,—and, food being cattle, it was the cattle that wished to go away from them, thinking, ‘It is to be feared lest they, being exhausted, may hurt us‘: how, indeed, will they deal with us ?’ 2. They offered these two oblations in the Gar- * Viz. the Sadas, see p. 128, note I. ? Asin the case of the Praf#ina-vamsa of ordinary ishfis. See III, 1, 1, 6-7. * The Kanva text has nishedu/, ‘they sat down. See IV, 6, 8, 1. * See p. 31, note 1. Iv KANDA, 6 ADHYAYA, 9 BRAHMANA, 7. 447 hapatya; and—the Gé4rhapatya being a house (grzha), and a house being a resting-place—they thereby secured them in the house, and thus that food, gained by them, did not go away from them. 3. And in like manner do these Sattrins now sit through a sacrificial session, thinking, ‘ May we attain excellence, may we be glorious, may we be eaters of food!’ That food, gained by them, wishes to go away from them,—and, food being cattle, it is the cattle that wish to go away from them, thinking, ‘It is to be feared lest they, being exhausted, may hurt us: how, indeed, will they deal with us ?’ 4. They offer these two oblations! in the Garhapatya; and—the GArhapatya being a house, and the house being a resting-place—they thereby secure them in the house, and thus that food, gained by them, does not go away from them. 5. And in like manner that offered food wishes to go away from him, thinking, ‘It is to be feared lest this one will hurt me: how, indeed, will he deal with me ?’
25. And in like manner that offered food wishes to go away from him, thinking, ‘It is to be feared lest this one will hurt me: how, indeed, will he deal with me ?’ 6. He first eats a very little from the further (back) end of it;—thereby he encourages it: it knows, ‘It was not so as I thought: he has in no wise hurt me. Thus it becomes attached to him, and, indeed, whosoever, knowing this, is able to observe the vow thereof, he becomes an eater of food, dear to food. 7, This, then, is done at the Sattrotth4na (rising from the session) on the tenth day*. Each of them 1 Viz. those referred to in paragraphs 8 and 9. 2 That is, on the tenth day of the Dasar&tra, and hence either the last but one day of the sessional Dvddasaha (p. 402, note 2), or the last day but two of the Gavim ayana (p. 426, note 3), called 448 SATAPATHA-BRAHMANA, sits speechless, strengthening his voice: with that (voice) strengthened and reinvigorated they perform the last day. Then the others are dismissed, either (for) fetching fuel or to their day’s reading of the scriptures. Now also they take food. 8. In the afternoon, having come together and touched water, they enter the ladies’ hall*, and while the others hold on to him from behind, he#* Avivaékya. The ceremonies here described take place in the afternoon, after the-regular performance of that day’s (atyagnish/oma) Soma-sacrifice. 1 ‘Each of them (? or, one by one), speech-bound, guards Soma till the wakening,’ Katy. XII, 4, 1. According to the Kaava text only one (eko haisham) does so (but perhaps at a time), while the others disperse (vitish/Aante). * The Patniséla seems to be identical here with the Pratinavamsa (see Katy. XII, 4, 7), unless it be some shed or tent adjoining the latter, cf. Apast. Sr. X,g,comm. The sacrificial formula of the first offering seems to refer to the domestic hearth, the centre of the family life, as a source of joy and strength to the householder. -* According to the K4zva text, the Adhvaryu makes the oblations ; but if he does not know how to perform them (i.e. if they are not recognised by his school as belonging to the Adhvaryu’s duties), the Grzhapati does so; and if he cannot do so, any one that knows them, may perform them. Regarding these oblations,
3if they are not recognised by his school as belonging to the Adhvaryu’s duties), the Grzhapati does so; and if he cannot do so, any one that knows them, may perform them. Regarding these oblations, _and the order of the subsequent ceremonies, there is indeed considerable difference of opinion among the ritualistic authorities. According to Asy. VIII, 1 3, 1-2 all of them offer, but only the first oblation is to be performed on the Garhapatya, and the second on the Agnidhriya. Lary. III, 7, 8 seq., on the other hand, enjoins the Udg4tr:' to perform two oblations on the Garhapatya; the first with the (somewhat modified) formula, assigned in our text to the second oblation, while the second oblation is to be made with ‘Svaha’ simply. [The first of the above formulas is, according to that authority, to be used by them, when they touch the Udumbara post, see IV, 6, 9, 22.] The oblations completed, they are to proceed to the Ahavantya, where the Udgatris are to chant thrice the Séman II, 1126 (?); after which they enter the Sadas to perform the M4nasa-stotra, tv KAwpA, 6 ADHYAYA, 9 BRAHMANA, I2. 449 offers (on the S&lAdvarya fire) those two oblations; (the first) with (Vag. S. VIII, 51), ‘Here is joy: here rejoice ye! here is stability, here is (your) own stability,—Hail!’ He thereby addresses the cattle ; they thereby secure cattle for themselves. g. And the second he offers with, ‘Letting the sucking calf to the mother,—he means to say by this, ‘letting the fire go to the earth ;—‘a sucking calf drinking from the mother,—he thereby means the fire sucking the (moisture of the) earth ; —‘may he maintain increase of wealth among us,—Hail!’ increase of wealth is cattle: they thus secure cattle for themselves. 10. They go out eastward, and enter the (shed of the) Havirdhdna carts from behind towards the front; for from the front towards the back (they enter) when about to perform the sacrifice, but thus (it is done) at the rising from the session. 11. On the hinder shaft of the northern cart! they sing the Saman (V4g. S. VIII, 52), called ‘the completion of the session, —there it is that they reach completeness; or on the northern hip of the high altar; but the other is the more usual,— 12. That is, on the hinder shaft of the northern cart. ‘We have gone to the light, we have become immortal,’—for they who sit through a sacrificial session become indeed the light, they 1 According to Katy. XII, 4, 10 and comm., the southern shaft of the northern cart is intended. Similarly the Kazva text,—while touching the right shaft of the northern cart he sings thereon the Séman ‘the completion (success) of the session.’ The words ‘sattrasya riddhik’ are doubtless the name of the S&man, which has been erroneously made, with ‘asi’ appended to it in the Madhy. text of the Samhita, the beginning of the Saman. [26] Gg 450 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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