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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15. He offers five libations, because the sacrifice is commensurate to the year, and there are five seasons in the year: thus he gains it (the year) in five (divisions), and therefore he makes five libations. 6. Now then of the oblation (Vag. S. IV, 7): ‘To the Purpose, to the Impulse, to Agni, hail!’ At the outset he indeed purposes to sacrifice. What part of the sacrifice (is contained) in this (first libation), that he now collects and makes his own. 7. ‘To Wisdom, to Thought, to Agni, hail!’ with wisdom and thought he indeed conceives that he may sacrifice. What part of the sacrifice (is contained) in this (second libation), that he now collects and makes his own. 8. ‘To Initiation, to Penance, to Agni, hail!’ This is merely uttered, but no libation is made. 1 Sam-bhr?; on the technical meaning of this verb (to equip, prepare) and the noun sambhira, see part i, p. 276, note 1. 22 SATAPATHA-BRAHMANA. 9. ‘To Sarasvati, to Padshan, to Agni, hail!’ Now Sarasvatt is speech, and the sacrifice also is speech. And Pishan represents cattle, because Pdshan means prosperity (push/i), and cattle also means prosperity, since the sacrifice means cattle. What part of the sacrifice (is contained) in this (third libation), that he now collects and makes his own. 10. As to this they say, ‘These (three) libations are offered indefinitely; they are unestablished, without a god: therein is neither Indra, nor Soma, nor Agni.’ 11. ‘To the Purpose, to the Impulse, to Agni, hail !’—not any one (god we obtain) from this'!! But Agni surely is definite, Agni is established: when he offers in Agni (the fire), surely those (libations) are thereby made definite, are thereby established : for this reason he offers at all libations with, ‘To Agni, hail!’ Moreover, these libations are called ‘Adhitayagdmshi.’ 12. ‘To the Purpose, to the Impulse, to Agni, hail!’ he says; for by his own mind he purposes to sacrifice, and from his own mind he impels it (the sacrifice) when he performs it: these two’ deities— the Purpose and the Impulse—are meditated upon (4dhita) in his mind. 13. ‘To Wisdom, to Thought, to Agni, hail!’ he says; for with wisdom and thought he indeed conceives that he may sacrifice: these two deities— 1 This last sentence has probably to be taken ironically. In the K4nva text it seems to form part of the objection raised: Sa yat ‘sarveshv agnaye svaheti guhoty anaddheva va et4 4hutayo hiyante *pratish/Aité iva na hi kasyai Aana devatdyai hfyante u dkutyai prayuga iti tan nagnir nendro na somo, medhayai manasa iti nato *nyatarak danaivam eva sarveshv, agnir uva addha.. . Ill KANDA, I ADHYAYA, 4 BRAHMANA, 17. 23 Wisdom and Thought—are meditated upon in his mind.
2. Ill KANDA, I ADHYAYA, 4 BRAHMANA, 17. 23 Wisdom and Thought—are meditated upon in his mind. 14. ‘To Sarasvatt, to Pashan, to Agni, hail!’ he says; for Sarasvatt is speech, and the sacrifice also is speech: this deity ——Speech—is meditated upon in his mind. Pishan, on the other hand, means cattle, for Pdshan means prosperity (push/i), and cattle means prosperity, since the sacrifice means cattle: hence cattle are meditated upon in his mind. And because these deities are meditated upon (4-dhita) in his mind, therefore (these libations) are called Adhttayagimshi. 15. He then offers the fourth libation, with the text, ‘Ye divine, vast, all-soothing Waters! Heaven and Earth, wide Ether! let us render homage unto Bvzhaspati with offering, hail!’ This (libation) truly is nearer to the sacrifice, since he praises the waters, and water is sacrifice. ‘Heaven and Earth! wide Ether!’ he says, because he thereby praises the worlds. ‘Let us render homage unto Brzhaspati, with offering, hail!’ he says; for Brzhaspati is the Brahman, and the sacrifice also is the Brahman: for this reason also this (libation) is nearer to the sacrifice. 16. But the fifth libation which he makes with the offering-spoon (srué), doubtless is the veritable sacrifice; for he offers it with.an anushéubh (verse), and the anush¢ubh is speech and so is the sacrifice. 17. In the first place he pours the butter, which remains in the dhruvd, into the guht. He then ladles with the sruva three times butter from the melting-pot into the guhQ: with what he takes the third time he fills the sruva?. ‘ The third time he holds the sruva over the guhf and pours 24 SATAPATHA-BRAHMANA. 18. He offers, with the text (V4g. S. IV, 8; Rigveda V, 50, 1), ‘May every mortal espouse the friendship of the divine guide! every one prayeth for wealth: let himchoose glory, that he may prosper, hail!’ 19. Now this (verse and libation) consists of five parts in respect of deities!: ‘visvo devasya’ refers to the Visve Devas; ‘netur’ to Savitrz; ‘marto vurita’ to Mitra; ‘dyumnam vrenita’ to Brzhaspati, since Brihaspati means dyumna (glory); and ‘ pushyase’ (for prospering) refers to Pdshan. 20. This (libation), then, consists of five parts, in respect of deities ;—fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year: the latter he accordingly gains by this (libation) consisting of five parts in respect of deities. 21. He offers this libation with an anush¢éubh verse, because the anush¢ubh is speech, and the sacrifice is speech; so that he thereby obtains the real sacrifice. 22. As to this they say, ‘Let him offer only this one: for whatever object the others are offered, that object he gains even by this one.’ And, indeed’, if ghee from the pot into the sruva, so as to fill it; after which he pours it from the sruva into the guhQ. Katy. VII, 3,18 comm.
322. As to this they say, ‘Let him offer only this one: for whatever object the others are offered, that object he gains even by this one.’ And, indeed’, if ghee from the pot into the sruva, so as to fill it; after which he pours it from the sruva into the guhQ. Katy. VII, 3,18 comm. 1 The Taitt. S. (VI, I, 2, 5) divides the couplet into its four padas, which it assigns to Savitr, the Fathers, the Visve Devas, and Pfishan respectively. The various reading ‘ visve’ of the Black Yagus, instead of ‘ visvah,’ is very remarkable. ® The author here states, in his own words, the reasons (by ‘vai’) which have led the teachers referred to to maintain that by offering this one oblation one gains all the objects in view. The Kava text includes the entire passage regarding the fivefold division of the formula and oblation (pars. 19-21) in the argument of those teachers. For a detailed description of the pfir74huti, or full-offering, III KANDA, 2 ADHYAYA, I BRAHMANA, I. 25 he offers only this one, he would offer a full-offering ; and the full means everything: hence he gains everything by this (oblation). And by filling the dipping-spoon (sruva), he fills the offering-spoon (guhd), and the latter he offers full. This, however, is a mere statement (of others’ views)'; but all (five) libations are offered. 23. He offers this one with an anush/¢ubh verse. Being an anush¢ubh verse, it consists of thirty-one syllables. Now there are ten fingers, ten toes, ten vital airs, and the thirty-first is the body wherein those vital airs are contained; for this much constitutes man, and the sacrifice is a man, the sacrifice is of the same proportion as a man% Thus, whatever the extent of the sacrifice, whatever its measure, to that extent he takes possession of it by means of this (libation), when he offers it with an anush¢éubh verse of thirty-one syllables. a SeconD ApuyAya. First Briugsava. 1. South of the Ahavantya he spread? ‘two Maek oantelope skins on the ground, with the neck parts towards the east: thereon he consecrates him. If there are two (skins), they are an image of these two worlds (heaven and earth), and thus he consecrates him on these two worlds, see part i, p. 302, note 2. A similar view, that the full-offering renders other oblations unnecessary, is there given (II, 2, 1, 5). ? Saish4 mimAmsaiva, ‘This, however, is mere speculation,’ K4nva recension. * See I, 2, 5,14, with note. The sacrifice represents the sacrificer himself, and thus he makes sure of his offering up his entire Self, and obtaining a new divine Self, and a place among the immortals, 26 SATAPATHA-BRAHMANA. 2. They are joined (fitted) together along their edge’, for these two worlds are also, as it were, joined together at their edge. At the hind part they are fastened together through holes: thus, after uniting (mithunikyztya) these two worlds, he consecrates him thereon.
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.
15. He offers five libations, because the sacrifice is commensurate to the year, and there are five seasons in the year: thus he gains it (the year) in five (divisions), and therefore he makes five libations. 6. Now then of the oblation (Vag. S. IV, 7): ‘To the Purpose, to the Impulse, to Agni, hail!’ At the outset he indeed purposes to sacrifice. What part of the sacrifice (is contained) in this (first libation), that he now collects and makes his own. 7. ‘To Wisdom, to Thought, to Agni, hail!’ with wisdom and thought he indeed conceives that he may sacrifice. What part of the sacrifice (is contained) in this (second libation), that he now collects and makes his own. 8. ‘To Initiation, to Penance, to Agni, hail!’ This is merely uttered, but no libation is made. 1 Sam-bhr?; on the technical meaning of this verb (to equip, prepare) and the noun sambhira, see part i, p. 276, note 1. 22 SATAPATHA-BRAHMANA. 9. ‘To Sarasvati, to Padshan, to Agni, hail!’ Now Sarasvatt is speech, and the sacrifice also is speech. And Pishan represents cattle, because Pdshan means prosperity (push/i), and cattle also means prosperity, since the sacrifice means cattle. What part of the sacrifice (is contained) in this (third libation), that he now collects and makes his own. 10. As to this they say, ‘These (three) libations are offered indefinitely; they are unestablished, without a god: therein is neither Indra, nor Soma, nor Agni.’ 11. ‘To the Purpose, to the Impulse, to Agni, hail !’—not any one (god we obtain) from this'!! But Agni surely is definite, Agni is established: when he offers in Agni (the fire), surely those (libations) are thereby made definite, are thereby established : for this reason he offers at all libations with, ‘To Agni, hail!’ Moreover, these libations are called ‘Adhitayagdmshi.’ 12. ‘To the Purpose, to the Impulse, to Agni, hail!’ he says; for by his own mind he purposes to sacrifice, and from his own mind he impels it (the sacrifice) when he performs it: these two’ deities— the Purpose and the Impulse—are meditated upon (4dhita) in his mind. 13. ‘To Wisdom, to Thought, to Agni, hail!’ he says; for with wisdom and thought he indeed conceives that he may sacrifice: these two deities— 1 This last sentence has probably to be taken ironically. In the K4nva text it seems to form part of the objection raised: Sa yat ‘sarveshv agnaye svaheti guhoty anaddheva va et4 4hutayo hiyante *pratish/Aité iva na hi kasyai Aana devatdyai hfyante u dkutyai prayuga iti tan nagnir nendro na somo, medhayai manasa iti nato *nyatarak danaivam eva sarveshv, agnir uva addha.. . Ill KANDA, I ADHYAYA, 4 BRAHMANA, 17. 23 Wisdom and Thought—are meditated upon in his mind.
2. Ill KANDA, I ADHYAYA, 4 BRAHMANA, 17. 23 Wisdom and Thought—are meditated upon in his mind. 14. ‘To Sarasvatt, to Pashan, to Agni, hail!’ he says; for Sarasvatt is speech, and the sacrifice also is speech: this deity ——Speech—is meditated upon in his mind. Pishan, on the other hand, means cattle, for Pdshan means prosperity (push/i), and cattle means prosperity, since the sacrifice means cattle: hence cattle are meditated upon in his mind. And because these deities are meditated upon (4-dhita) in his mind, therefore (these libations) are called Adhttayagimshi. 15. He then offers the fourth libation, with the text, ‘Ye divine, vast, all-soothing Waters! Heaven and Earth, wide Ether! let us render homage unto Bvzhaspati with offering, hail!’ This (libation) truly is nearer to the sacrifice, since he praises the waters, and water is sacrifice. ‘Heaven and Earth! wide Ether!’ he says, because he thereby praises the worlds. ‘Let us render homage unto Brzhaspati, with offering, hail!’ he says; for Brzhaspati is the Brahman, and the sacrifice also is the Brahman: for this reason also this (libation) is nearer to the sacrifice. 16. But the fifth libation which he makes with the offering-spoon (srué), doubtless is the veritable sacrifice; for he offers it with.an anushéubh (verse), and the anush¢ubh is speech and so is the sacrifice. 17. In the first place he pours the butter, which remains in the dhruvd, into the guht. He then ladles with the sruva three times butter from the melting-pot into the guhQ: with what he takes the third time he fills the sruva?. ‘ The third time he holds the sruva over the guhf and pours 24 SATAPATHA-BRAHMANA. 18. He offers, with the text (V4g. S. IV, 8; Rigveda V, 50, 1), ‘May every mortal espouse the friendship of the divine guide! every one prayeth for wealth: let himchoose glory, that he may prosper, hail!’ 19. Now this (verse and libation) consists of five parts in respect of deities!: ‘visvo devasya’ refers to the Visve Devas; ‘netur’ to Savitrz; ‘marto vurita’ to Mitra; ‘dyumnam vrenita’ to Brzhaspati, since Brihaspati means dyumna (glory); and ‘ pushyase’ (for prospering) refers to Pdshan. 20. This (libation), then, consists of five parts, in respect of deities ;—fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year: the latter he accordingly gains by this (libation) consisting of five parts in respect of deities. 21. He offers this libation with an anush¢éubh verse, because the anush¢ubh is speech, and the sacrifice is speech; so that he thereby obtains the real sacrifice. 22. As to this they say, ‘Let him offer only this one: for whatever object the others are offered, that object he gains even by this one.’ And, indeed’, if ghee from the pot into the sruva, so as to fill it; after which he pours it from the sruva into the guhQ. Katy. VII, 3,18 comm.
322. As to this they say, ‘Let him offer only this one: for whatever object the others are offered, that object he gains even by this one.’ And, indeed’, if ghee from the pot into the sruva, so as to fill it; after which he pours it from the sruva into the guhQ. Katy. VII, 3,18 comm. 1 The Taitt. S. (VI, I, 2, 5) divides the couplet into its four padas, which it assigns to Savitr, the Fathers, the Visve Devas, and Pfishan respectively. The various reading ‘ visve’ of the Black Yagus, instead of ‘ visvah,’ is very remarkable. ® The author here states, in his own words, the reasons (by ‘vai’) which have led the teachers referred to to maintain that by offering this one oblation one gains all the objects in view. The Kava text includes the entire passage regarding the fivefold division of the formula and oblation (pars. 19-21) in the argument of those teachers. For a detailed description of the pfir74huti, or full-offering, III KANDA, 2 ADHYAYA, I BRAHMANA, I. 25 he offers only this one, he would offer a full-offering ; and the full means everything: hence he gains everything by this (oblation). And by filling the dipping-spoon (sruva), he fills the offering-spoon (guhd), and the latter he offers full. This, however, is a mere statement (of others’ views)'; but all (five) libations are offered. 23. He offers this one with an anush/¢ubh verse. Being an anush¢ubh verse, it consists of thirty-one syllables. Now there are ten fingers, ten toes, ten vital airs, and the thirty-first is the body wherein those vital airs are contained; for this much constitutes man, and the sacrifice is a man, the sacrifice is of the same proportion as a man% Thus, whatever the extent of the sacrifice, whatever its measure, to that extent he takes possession of it by means of this (libation), when he offers it with an anush¢éubh verse of thirty-one syllables. a SeconD ApuyAya. First Briugsava. 1. South of the Ahavantya he spread? ‘two Maek oantelope skins on the ground, with the neck parts towards the east: thereon he consecrates him. If there are two (skins), they are an image of these two worlds (heaven and earth), and thus he consecrates him on these two worlds, see part i, p. 302, note 2. A similar view, that the full-offering renders other oblations unnecessary, is there given (II, 2, 1, 5). ? Saish4 mimAmsaiva, ‘This, however, is mere speculation,’ K4nva recension. * See I, 2, 5,14, with note. The sacrifice represents the sacrificer himself, and thus he makes sure of his offering up his entire Self, and obtaining a new divine Self, and a place among the immortals, 26 SATAPATHA-BRAHMANA. 2. They are joined (fitted) together along their edge’, for these two worlds are also, as it were, joined together at their edge. At the hind part they are fastened together through holes: thus, after uniting (mithunikyztya) these two worlds, he consecrates him thereon.
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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