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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And because they scattered (yopaya) therewith, therefore it is called yipa (post). 12. Now this was heard by the Azshis. They collected the sacrifice. As that sacrifice was collected, so does he who is consecrated now become the sacrifice, for it is he that carries it on, that produces it. And whatever (sap) of the sacrifice was sucked out and drained, that he now restores again by sipping the fast-milk and not offering it in the fire ; for, assuredly, were he to offer it in the fire, he would not replenish (the sacrifice). But let him, nevertheless, think (that he does so) sacrificing and not the reverse. 13. For, verily, these vital airs are born of the mind, endowed with mind’, of intelligent power? : Agni is speech; Mitra and Varumsa are the outbreathing and the in-breathing; Aditya (the sun) is the eye; and the All-gods are the ear,—it is unto these deities that offering is thereby made by him. 14. Now, some add both rice and barley to the first (day's) fast-milk, arguing,— By means of these two substances (rasa) we restore what part of the sacrifice was sucked out and drained; and, should 1 Manoyug (?), ‘ mind-yoked,’ i.e. having thoughts for their team. 2 Cf, paragraph 18. 40 SATAPATHA-BRAHMANA. the vrata-cow yield no milk, he may prepare his fastfood of whichever of these (cereals) he pleases ; and thus both the rice and the barley are ‘taken hold of’ by him.” But let him not do this; for he who adds both rice and barley (to the milk) neither replenishes the sacrifice nor heals it. Let him therefore add only the one or the other (cereal). Both the rice and barley doubtless form his (havis) material for offering (at the New and Full-moon Sacrifice), and when they do so become his material for offering, then they are also ‘ taken hold of!’ by him. Should the vrata-cow yield no milk, let him prepare the fast-food of whichever of them he pleases. | 15. Some, again, add to the first (day’s) fast-food (vrata) all manner of vegetables and fragrant (seasoning), arguing,—‘ If disease were to befall him, he might cure it by whatever thereof he pleases, as if he cured it by the fast-milk*%’ But let him not
2| 15. Some, again, add to the first (day’s) fast-food (vrata) all manner of vegetables and fragrant (seasoning), arguing,—‘ If disease were to befall him, he might cure it by whatever thereof he pleases, as if he cured it by the fast-milk*%’ But let him not 1 Anvarabdha has here the usual sacrificial meaning of ‘ taken hold of (from behind),’ with perhaps something of that of ‘taken (as medicine=einnehmen).’ Thus at the invocation of the Id4,. the sacrificer has to touch (anv-4rabh) the id& from behind, thereby keeping up his connection, and identifying himself, with the sacrifice. Cf. part i, p. 228, note 1; and III, 2, 4,15. Hence the author, making use of the term suggested by those he criticises, argues that as both kinds of material have already been used and therefore touched (anvarabdha) by him at the New and Full-moon Sacrifice (Sayama), they have therefore been taken possession of by him. It is possible, though scarcely likely, that the verb may have reference here to the anvarambhanfy4 ish/i,—or preliminary ceremony of the first performance of the New and Full-moon Sacrifice,—with which the present use of these cereals would, in that case, be identified, as that of the vrata-milk was with the Agnihotra (cf. paragraph 7 above). The Kanva text has the verb 4-rabh instead, yatha havisharabdhena bhishagyed ity evam etat. * That is to say, though the restoration might be due to the medicinal properties of some of those ingredients, it could be ascribed to the milk. 111 KANDA, 2 ADHYAYA, 2 BRAHMANA, 17. 4I do this, lest he should do what is inauspicious to the sacrifice; for those people do at the sacrifice what is a human act, and inauspicious to the sacrifice assuredly is that which is human. If any disease were to befall him who is consecrated, let him cure it wherewith he pleases ; for completion is proper’. 16. He (the Adhvaryu) hands the fast-food to him, after letting the ordinary (meal-)time pass,—viz. the evening-milk in the latter part of the night, and the morning-milk in the afternoon,—for the sake of distinction : he thereby distinguishes the divine from the human. 17. And when he is about to hand the fast-food to him he makes him touch water?, with the text, ‘For protection we direct our thoughts to divine devotion, the source of supreme mercy’, the bestower of glory and the bearer of sacrifices*: may it prosper our ways, according to our desire!’ Heretofore, indeed, it was for a human meal that he cleansed himself, but now it is for the sake of divine devotion: therefore he says, ‘For the sake of assistance we turn our thoughts to divine devotion, the source of supreme mercy, the bestower of glory, the bearer of sacrifices: may it 1 Sayama takes this to mean, that, as above all the consummation of the sacrifice is desirable, one should in case of disease cure it by any of those drugs without their being taken (anvarabdha) sacrificially, or as part of the sacrificial performance.
3® According to the KAzva text, the sacrificer first washes himself (nenikte) and then sips water (a44mati); and having drunk the fast-milk, he touches water (apa upaspr‘sati). ’ Or, perhaps, ‘we meditate on the divine intelligence, the most merciful.’ * Yagtavahasam (‘bringing, or bearing, worship’); thus also Taitt. S. I, 2, 2. The KAnva text reads visvadhayasam, ‘allnourishing, all-sustaining.’ 42 SATAPATHA-BRAHMANA. prosper our ways, according to our desire!’ Whenever, being about to take the fast-food, he touches water, let him touch it with this same (formula). 18. Thereupon he drinks the fast-food, with the text, ‘May the gods favour us, they who are born of the. mind, and endowed with mind}, and of intelligent power! may they protect us! Hail to them!’ Thus that (fast-food) comes to be for him (by means of the Sv4h4) as an oblation consecrated by the Vasha¢. 19. Having drank the fast-food, he touches his navel?, with the text (V4g. S. IV, 12),‘Ye waters that have been drank, may ye become palatable and auspicious within ts! may they prove agreeable to us, freeing us from disease and weakness and sin,—they the divine, the immortal, the holy!’ Now, he who is consecrated draws nigh to the gods and becomes one of ‘the deities ; but the sacrificial food of the gods is not increased (with other material): hence, if in handing the fast-food (to the consecrated) he increases it (with other milk), he commits a fault and breaks the fast. This (formula), however, is the atonement for that (transgression), and thus that fault is not committed by him, and he does not break the fast (or vow): therefore he says, ‘Ye waters....!’ Whenever, after drinking the fast-food, he touches his navel, let him touch it with this (formula); for who 1 See p. 39, note 2. The K4mva text here again identifies the divinities referred to in the text with the vital airs. ® Having eaten and touched water, he strokes his belly (udaram abhimrisate), Kanv. The Kamva text renders the meaning quite clear: Uta vai-tivram vratam bhavati tat kshudrataram asad iti vopotsifizaty, alpam v4 bhavati tad bhfiyask&myopotsif-ati. III KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 43 knows whether (or not) he who hands the fast-food (to the consecrated) increases it (with other milk)"!
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 because they scattered (yopaya) therewith, therefore it is called yipa (post). 12. Now this was heard by the Azshis. They collected the sacrifice. As that sacrifice was collected, so does he who is consecrated now become the sacrifice, for it is he that carries it on, that produces it. And whatever (sap) of the sacrifice was sucked out and drained, that he now restores again by sipping the fast-milk and not offering it in the fire ; for, assuredly, were he to offer it in the fire, he would not replenish (the sacrifice). But let him, nevertheless, think (that he does so) sacrificing and not the reverse. 13. For, verily, these vital airs are born of the mind, endowed with mind’, of intelligent power? : Agni is speech; Mitra and Varumsa are the outbreathing and the in-breathing; Aditya (the sun) is the eye; and the All-gods are the ear,—it is unto these deities that offering is thereby made by him. 14. Now, some add both rice and barley to the first (day's) fast-milk, arguing,— By means of these two substances (rasa) we restore what part of the sacrifice was sucked out and drained; and, should 1 Manoyug (?), ‘ mind-yoked,’ i.e. having thoughts for their team. 2 Cf, paragraph 18. 40 SATAPATHA-BRAHMANA. the vrata-cow yield no milk, he may prepare his fastfood of whichever of these (cereals) he pleases ; and thus both the rice and the barley are ‘taken hold of’ by him.” But let him not do this; for he who adds both rice and barley (to the milk) neither replenishes the sacrifice nor heals it. Let him therefore add only the one or the other (cereal). Both the rice and barley doubtless form his (havis) material for offering (at the New and Full-moon Sacrifice), and when they do so become his material for offering, then they are also ‘ taken hold of!’ by him. Should the vrata-cow yield no milk, let him prepare the fast-food of whichever of them he pleases. | 15. Some, again, add to the first (day’s) fast-food (vrata) all manner of vegetables and fragrant (seasoning), arguing,—‘ If disease were to befall him, he might cure it by whatever thereof he pleases, as if he cured it by the fast-milk*%’ But let him not
2| 15. Some, again, add to the first (day’s) fast-food (vrata) all manner of vegetables and fragrant (seasoning), arguing,—‘ If disease were to befall him, he might cure it by whatever thereof he pleases, as if he cured it by the fast-milk*%’ But let him not 1 Anvarabdha has here the usual sacrificial meaning of ‘ taken hold of (from behind),’ with perhaps something of that of ‘taken (as medicine=einnehmen).’ Thus at the invocation of the Id4,. the sacrificer has to touch (anv-4rabh) the id& from behind, thereby keeping up his connection, and identifying himself, with the sacrifice. Cf. part i, p. 228, note 1; and III, 2, 4,15. Hence the author, making use of the term suggested by those he criticises, argues that as both kinds of material have already been used and therefore touched (anvarabdha) by him at the New and Full-moon Sacrifice (Sayama), they have therefore been taken possession of by him. It is possible, though scarcely likely, that the verb may have reference here to the anvarambhanfy4 ish/i,—or preliminary ceremony of the first performance of the New and Full-moon Sacrifice,—with which the present use of these cereals would, in that case, be identified, as that of the vrata-milk was with the Agnihotra (cf. paragraph 7 above). The Kanva text has the verb 4-rabh instead, yatha havisharabdhena bhishagyed ity evam etat. * That is to say, though the restoration might be due to the medicinal properties of some of those ingredients, it could be ascribed to the milk. 111 KANDA, 2 ADHYAYA, 2 BRAHMANA, 17. 4I do this, lest he should do what is inauspicious to the sacrifice; for those people do at the sacrifice what is a human act, and inauspicious to the sacrifice assuredly is that which is human. If any disease were to befall him who is consecrated, let him cure it wherewith he pleases ; for completion is proper’. 16. He (the Adhvaryu) hands the fast-food to him, after letting the ordinary (meal-)time pass,—viz. the evening-milk in the latter part of the night, and the morning-milk in the afternoon,—for the sake of distinction : he thereby distinguishes the divine from the human. 17. And when he is about to hand the fast-food to him he makes him touch water?, with the text, ‘For protection we direct our thoughts to divine devotion, the source of supreme mercy’, the bestower of glory and the bearer of sacrifices*: may it prosper our ways, according to our desire!’ Heretofore, indeed, it was for a human meal that he cleansed himself, but now it is for the sake of divine devotion: therefore he says, ‘For the sake of assistance we turn our thoughts to divine devotion, the source of supreme mercy, the bestower of glory, the bearer of sacrifices: may it 1 Sayama takes this to mean, that, as above all the consummation of the sacrifice is desirable, one should in case of disease cure it by any of those drugs without their being taken (anvarabdha) sacrificially, or as part of the sacrificial performance.
3® According to the KAzva text, the sacrificer first washes himself (nenikte) and then sips water (a44mati); and having drunk the fast-milk, he touches water (apa upaspr‘sati). ’ Or, perhaps, ‘we meditate on the divine intelligence, the most merciful.’ * Yagtavahasam (‘bringing, or bearing, worship’); thus also Taitt. S. I, 2, 2. The KAnva text reads visvadhayasam, ‘allnourishing, all-sustaining.’ 42 SATAPATHA-BRAHMANA. prosper our ways, according to our desire!’ Whenever, being about to take the fast-food, he touches water, let him touch it with this same (formula). 18. Thereupon he drinks the fast-food, with the text, ‘May the gods favour us, they who are born of the. mind, and endowed with mind}, and of intelligent power! may they protect us! Hail to them!’ Thus that (fast-food) comes to be for him (by means of the Sv4h4) as an oblation consecrated by the Vasha¢. 19. Having drank the fast-food, he touches his navel?, with the text (V4g. S. IV, 12),‘Ye waters that have been drank, may ye become palatable and auspicious within ts! may they prove agreeable to us, freeing us from disease and weakness and sin,—they the divine, the immortal, the holy!’ Now, he who is consecrated draws nigh to the gods and becomes one of ‘the deities ; but the sacrificial food of the gods is not increased (with other material): hence, if in handing the fast-food (to the consecrated) he increases it (with other milk), he commits a fault and breaks the fast. This (formula), however, is the atonement for that (transgression), and thus that fault is not committed by him, and he does not break the fast (or vow): therefore he says, ‘Ye waters....!’ Whenever, after drinking the fast-food, he touches his navel, let him touch it with this (formula); for who 1 See p. 39, note 2. The K4mva text here again identifies the divinities referred to in the text with the vital airs. ® Having eaten and touched water, he strokes his belly (udaram abhimrisate), Kanv. The Kamva text renders the meaning quite clear: Uta vai-tivram vratam bhavati tat kshudrataram asad iti vopotsifizaty, alpam v4 bhavati tad bhfiyask&myopotsif-ati. III KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 43 knows whether (or not) he who hands the fast-food (to the consecrated) increases it (with other milk)"!
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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