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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1text of the Samhita, the beginning of the Saman. [26] Gg 450 SATAPATHA-BRAHMANA. become immortal;—‘to the sky have we ascended from the earth, —for they who sit through a sacrificial session indeed ascend from the earth to the sky ;—‘we have attained to the gods,—for they indeed attain to the gods ;—‘to heaven, to the light!’ thrice they repeat the finale; for they indeed become (partakers of) heaven and _ Dliss. Thus, whatever the nature of his SAman is, that they come to be who sit through a sacrificial session. 13. They creep! along right under the axle of the southern cart: even as a snake frees itself from its skin, so do they free themselves from all evil. They creep along with an ati#Zandas verse ; for that, the atiédandas (redundant metre), is all the metres ;— thus evil does not overtake them: therefore they creep along with an atié/andas verse. 14. They creep along with (V4g. S. VIII, 53; Rig-veda I, 132, 6), ‘O Indra and Parvata, leaders in battle, smite ye every one that wars against us, smite him with the thunderbolt! him that is hidden may it please in the far retreat which he hath reached: our foes, O hero, on all sides may the tearer tear to pieces,—on all sides!’ 15. They go out eastward, and enter the Sadas from the front towards the back ; for from the back towards the front (they do so) when about to perform the sacrifice; but thus (they do) at the rising from the session. 16. They sit down by their several dhishzyahearths. Now, once on a time, the pith of V4é (speech) wished to desert the gods who had won it; it tried to creep away along this earth, for V4Z is 1 See p. 299, note 2. Iv KANDA, 6 ADHYAYA, 9 BRAHMANA,I7. 451 this earth: her pith are these plants and trees. By means of this SAman! they overtook it, and, thus overtaken, it returned to them. Hence upwards on this earth grow the plants, and upwards the trees. And in like manner does the pith of V4é wish to desert these (sacrificers) who have won it, and tries to creep away along this earth,—for V4é is this earth: her pith are these plants and trees. By means of this S4man they overtake it, and, thus overtaken, it returns to them. Hence upwards on this earth grow the plants, and upwards the trees. 17. They chant verses of the queen of serpents ; for the queen of serpents is this earth: through her they thus obtain everything. The prelude is performed by (the Udgatvz) himself?, and the chant is not joined in (by the choristers *), lest some one else overhear it. For he would cause (the performance) to be in excess were another to chant; he would cause an excess, were another to join in it; he would cause an excess, were another to overhear it: therefore the prelude is performed by (the Udgatvz) himself, and the chant is not joined in.
2For he would cause (the performance) to be in excess were another to chant; he would cause an excess, were another to join in it; he would cause an excess, were another to overhear it: therefore the prelude is performed by (the Udgatvz) himself, and the chant is not joined in. * Viz. the so-called M4nasa-stotra (mental chant), Sdma-veda II, 726-8 (Rig-veda X, 189, 1-3, ascribed to the queen of serpents): ‘The spotted bull has come up, &c.,’ performed inaudibly. In connection with this Stotra, an imaginary libation to Prag4pati- Vayu is performed, everything connected with which, from the up4karaza (or introduction, on the part of the Adhvaryu, see p. 401, note 1) up to the bhaksha, or drinking of the cup by the priests, is done ‘mentally’ (that is, as would seem, by gestures merely). According to Asv. II, 13, 6, however, the Hotr? recites the same hymn in a low voice (upamsu), but not inaudibly,as a Sastra. But see p. 452, note 1. * Not by the Prastotr:, as is otherwise the case; see p. 310, note 1. 5 See p. 311, note 1. Gg2 452 SATAPATHA-BRAHMANA. 18. The Hotvz recites the Four-Hotvz formulas, whereby he follows up that chant by a Sastra'. If the Hotz does not know them, let the Gvzhapati recite them; but it is the Hotvz’s recitation *. 19. Then the Adhvaryu’s response ® is, ‘These sacrificers have prospered: happiness hath accrued unto them!’ whereby he bespeaks success to human speech. 20. Thereupon they utter the Brahmodya‘ in ' According to this (and Tazdya Br. IV, 9, 13) it would seem that the Hotr? is not to recite the hymn of the MAnasa-stotra, as prescribed by the Ait. Br. and Asv, 2 The aturhotrz formulas—so-called from four priests, Agnfdh, Adhvaryu, Hotr?, and Upavaktr?, being mentioned in them —are as follows: ‘ Their offering-spoon was (the power of) thinking ; the ghee was thought; the altar was speech; the barhis was object of meditation; the fire was intelligence; the Agnfdh was understanding ; the oblation was breath; the Adhvaryu was the Séman; the Hotr? was Vafaspati; the Upavaktr: was the mind;’ —at the end of each of these ten formulas the Adhvaryu, according to Asv., responds, ‘Yea (om), Hotar! So (it is), O Hotar!’"—(the Hotr? proceeds), ‘They forsooth took that (manasa) graha; O Véakaspati! O disposer (or decree),O name! Let us praise thy name! Praise thou (and) by our name go to heaven! What success the gods have obtained with PragApati as their gr#hapati, that success shall we obtain !’ 2 ? That is, at the conclusion of the Aaturhotr:-mantras. Asv., on the other hand, makes the Hotr? conclude the Brahmodya with the benediction, ‘O Adhvaryu, we have succeeded!’ to which the latter is to respond, ‘ We have succeeded, O Hotar!’
3That is, at the conclusion of the Aaturhotr:-mantras. Asv., on the other hand, makes the Hotr? conclude the Brahmodya with the benediction, ‘O Adhvaryu, we have succeeded!’ to which the latter is to respond, ‘ We have succeeded, O Hotar!’ ‘ That is, a discussion, or disputation, regarding the nature of the Brahman. According to Tadya Br. IV, 9, 14, as interpreted by the commentary, the performance consists rather in (or is followed by ?) vituperative remarks on Prag4pati, whom they have now safely got into their power (allusion being made, for instance, to his criminal relations to his daughter; to his having created thieves, gad-flies and mosquitos, &c.); but this, it seems to me, is probably a wrong interpretation of the ‘ parivadanti’ in the text, which may mean that ‘they discourse’ upon Pragfpati. So also Katy. XII, 4, Iv KAWDA, 6 ADHYAYA, 9 BRAHMANA, 21. 453 (the form of a) dialogue. For everything, indeed, is obtained, everything gained by them that sit through a sacrificial session ——they have performed with Yagus prayers: these have obtained so much, have acquired so much; they have recited Azk verses: these have obtained so much, have acquired so much; they have chanted Sdmans: these have obtained so much, have acquired so much. But this has not been obtained, this has not been acquired by them, namely, the (theological) discussion, the sacred discourse: this is what they thereby obtain, what they acquire. 21. Having ‘crept’ up to the Udumbara post, they restrain their speech. Now, they who perform the sacrifice with speech, milk and suck out the
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.
1text of the Samhita, the beginning of the Saman. [26] Gg 450 SATAPATHA-BRAHMANA. become immortal;—‘to the sky have we ascended from the earth, —for they who sit through a sacrificial session indeed ascend from the earth to the sky ;—‘we have attained to the gods,—for they indeed attain to the gods ;—‘to heaven, to the light!’ thrice they repeat the finale; for they indeed become (partakers of) heaven and _ Dliss. Thus, whatever the nature of his SAman is, that they come to be who sit through a sacrificial session. 13. They creep! along right under the axle of the southern cart: even as a snake frees itself from its skin, so do they free themselves from all evil. They creep along with an ati#Zandas verse ; for that, the atiédandas (redundant metre), is all the metres ;— thus evil does not overtake them: therefore they creep along with an atié/andas verse. 14. They creep along with (V4g. S. VIII, 53; Rig-veda I, 132, 6), ‘O Indra and Parvata, leaders in battle, smite ye every one that wars against us, smite him with the thunderbolt! him that is hidden may it please in the far retreat which he hath reached: our foes, O hero, on all sides may the tearer tear to pieces,—on all sides!’ 15. They go out eastward, and enter the Sadas from the front towards the back ; for from the back towards the front (they do so) when about to perform the sacrifice; but thus (they do) at the rising from the session. 16. They sit down by their several dhishzyahearths. Now, once on a time, the pith of V4é (speech) wished to desert the gods who had won it; it tried to creep away along this earth, for V4Z is 1 See p. 299, note 2. Iv KANDA, 6 ADHYAYA, 9 BRAHMANA,I7. 451 this earth: her pith are these plants and trees. By means of this SAman! they overtook it, and, thus overtaken, it returned to them. Hence upwards on this earth grow the plants, and upwards the trees. And in like manner does the pith of V4é wish to desert these (sacrificers) who have won it, and tries to creep away along this earth,—for V4é is this earth: her pith are these plants and trees. By means of this S4man they overtake it, and, thus overtaken, it returns to them. Hence upwards on this earth grow the plants, and upwards the trees. 17. They chant verses of the queen of serpents ; for the queen of serpents is this earth: through her they thus obtain everything. The prelude is performed by (the Udgatvz) himself?, and the chant is not joined in (by the choristers *), lest some one else overhear it. For he would cause (the performance) to be in excess were another to chant; he would cause an excess, were another to join in it; he would cause an excess, were another to overhear it: therefore the prelude is performed by (the Udgatvz) himself, and the chant is not joined in.
2For he would cause (the performance) to be in excess were another to chant; he would cause an excess, were another to join in it; he would cause an excess, were another to overhear it: therefore the prelude is performed by (the Udgatvz) himself, and the chant is not joined in. * Viz. the so-called M4nasa-stotra (mental chant), Sdma-veda II, 726-8 (Rig-veda X, 189, 1-3, ascribed to the queen of serpents): ‘The spotted bull has come up, &c.,’ performed inaudibly. In connection with this Stotra, an imaginary libation to Prag4pati- Vayu is performed, everything connected with which, from the up4karaza (or introduction, on the part of the Adhvaryu, see p. 401, note 1) up to the bhaksha, or drinking of the cup by the priests, is done ‘mentally’ (that is, as would seem, by gestures merely). According to Asv. II, 13, 6, however, the Hotr? recites the same hymn in a low voice (upamsu), but not inaudibly,as a Sastra. But see p. 452, note 1. * Not by the Prastotr:, as is otherwise the case; see p. 310, note 1. 5 See p. 311, note 1. Gg2 452 SATAPATHA-BRAHMANA. 18. The Hotvz recites the Four-Hotvz formulas, whereby he follows up that chant by a Sastra'. If the Hotz does not know them, let the Gvzhapati recite them; but it is the Hotvz’s recitation *. 19. Then the Adhvaryu’s response ® is, ‘These sacrificers have prospered: happiness hath accrued unto them!’ whereby he bespeaks success to human speech. 20. Thereupon they utter the Brahmodya‘ in ' According to this (and Tazdya Br. IV, 9, 13) it would seem that the Hotr? is not to recite the hymn of the MAnasa-stotra, as prescribed by the Ait. Br. and Asv, 2 The aturhotrz formulas—so-called from four priests, Agnfdh, Adhvaryu, Hotr?, and Upavaktr?, being mentioned in them —are as follows: ‘ Their offering-spoon was (the power of) thinking ; the ghee was thought; the altar was speech; the barhis was object of meditation; the fire was intelligence; the Agnfdh was understanding ; the oblation was breath; the Adhvaryu was the Séman; the Hotr? was Vafaspati; the Upavaktr: was the mind;’ —at the end of each of these ten formulas the Adhvaryu, according to Asv., responds, ‘Yea (om), Hotar! So (it is), O Hotar!’"—(the Hotr? proceeds), ‘They forsooth took that (manasa) graha; O Véakaspati! O disposer (or decree),O name! Let us praise thy name! Praise thou (and) by our name go to heaven! What success the gods have obtained with PragApati as their gr#hapati, that success shall we obtain !’ 2 ? That is, at the conclusion of the Aaturhotr:-mantras. Asv., on the other hand, makes the Hotr? conclude the Brahmodya with the benediction, ‘O Adhvaryu, we have succeeded!’ to which the latter is to respond, ‘ We have succeeded, O Hotar!’
3That is, at the conclusion of the Aaturhotr:-mantras. Asv., on the other hand, makes the Hotr? conclude the Brahmodya with the benediction, ‘O Adhvaryu, we have succeeded!’ to which the latter is to respond, ‘ We have succeeded, O Hotar!’ ‘ That is, a discussion, or disputation, regarding the nature of the Brahman. According to Tadya Br. IV, 9, 14, as interpreted by the commentary, the performance consists rather in (or is followed by ?) vituperative remarks on Prag4pati, whom they have now safely got into their power (allusion being made, for instance, to his criminal relations to his daughter; to his having created thieves, gad-flies and mosquitos, &c.); but this, it seems to me, is probably a wrong interpretation of the ‘ parivadanti’ in the text, which may mean that ‘they discourse’ upon Pragfpati. So also Katy. XII, 4, Iv KAWDA, 6 ADHYAYA, 9 BRAHMANA, 21. 453 (the form of a) dialogue. For everything, indeed, is obtained, everything gained by them that sit through a sacrificial session ——they have performed with Yagus prayers: these have obtained so much, have acquired so much; they have recited Azk verses: these have obtained so much, have acquired so much; they have chanted Sdmans: these have obtained so much, have acquired so much. But this has not been obtained, this has not been acquired by them, namely, the (theological) discussion, the sacred discourse: this is what they thereby obtain, what they acquire. 21. Having ‘crept’ up to the Udumbara post, they restrain their speech. Now, they who perform the sacrifice with speech, milk and suck out the
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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