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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120. The hospitable reception’ (of King Soma) verily is the head of the sacrifice, and the opening and closing oblations are its arms. But the arms are on both sides of the head, and hence those two oblations, the Prayaztya and Udayantya, are made on both sides of (before and after) the reception. 21. Now, they say that whatever is done at the Prayamtya should be done at the Udayaniya?, and the barhis (grass-covering of the altar), which is used at the Prayaztya, is also used at the Udayantya: he lays it aside, after removing it (from the altar). The pot (in which the rice-pap was cooked) he puts aside with the parched remains of dough, and (so he does) the pot-ladle after wiping it. And the priests who officiate during the Prdyamtya, officiate also at the Udayantya. And because of this identical performance at the sacrifice the two arms are alike and of the same shape. 22. But let him not do it in this way. Let him rather® (at the proper time) throw both the barhis and the pot-ladle after (the prastara, into the fire‘), and let him put the pot aside after rinsing it. The priests who officiate during the Prdyamtya, officiate . also at the Udayantya; but should they (in the 1 See III, 4, 1. 2 See p. 48, note 1. For the Udayantya, see IV, 5,1. 5 Or, perhaps, ‘let him, if he chooses (kamam)...;’ see Katy. VU, 5, 16-19; cf. also note on III, 2, 4, 14. * See I, 8, 3,19; 9, 2, 29. E 2 52 SATAPATHA-BRAHMANA, mean time) have departed this life, others may officiate instead. It is because he offers to the same deities, and the same oblations, that the two arms are alike and of the same shape. 23. To five deities he offers at the Prayamtya, and to five at the Udayaniya: hence there are five fingers here and five there. This (Prayamtya offering) ends with the Samyu. They perform no Patnisamyfgas!. For the arms are on the fore-part of the body, and the fore-part of the sacrifice he perfects by this (opening ceremony). This is why it ends with the Samyu, and why no Patntsamydgas are performed. HIRAV YAVATI-AHUTI, on OFFERING WITH GOLD; AND HOMAGE TO THE SOMA-COW. Fourtu BrAHMANA. 1. Now Soma was in the sky, and the gods were here on earth. The gods desired —‘ Would that Soma came to us: we might sacrifice with him, when come.’ They created those two illusions, Supara#t and Kadrd. In the chapter on the hearths (dhishzya*) it is set forth how that affair of Suparzi and Kadri came to pass. 2. Gayatri flew up to Soma for them. While she was carrying him off, the Gandharva Visvavasu stole him from her. The gods were aware of this,— ‘Soma has indeed been removed from yonder (sky), but he comes not to us, for the Gandharvas have stolen him.’ * For the Samyuvaka, see I, 9,1, 24; for the Patnisamy4gas, I, 9, 2, I seq. ® See LI, 6, 2, 2 seq. 111 KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 53
2The gods were aware of this,— ‘Soma has indeed been removed from yonder (sky), but he comes not to us, for the Gandharvas have stolen him.’ * For the Samyuvaka, see I, 9,1, 24; for the Patnisamy4gas, I, 9, 2, I seq. ® See LI, 6, 2, 2 seq. 111 KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 53 3. They said, ‘The Gandharvas are fond of women: let us send V4& (speech) to them, and she will return to us together with Soma.’ They sent Vas to them, and she returned to them together with Soma. 4. The Gandharvas came after her and said, ‘Soma (shall be) yours, and V4é ours?!’ ‘So be it!’ said the gods; ‘but if she would rather come hither, do not ye carry her off by force: let us woo her!’ They accordingly wooed her. 5. The Gandharvas recited the Vedas to her, saying, ‘See how we know it, see how we know it?!’ 6. The gods then created the lute and sat playing and singing, saying, ‘ Thus we will sing to thee, thus we will amuse thee!’ She turned to the gods; but, in truth, she turned to them vainly, since she turned away from those, engaged in praising and praying, to dance and song. Wherefore even to this day women are given to vain things : for it was on this wise that Va& turned thereto, and other women do as she did. And hence it is to him who dances and sings that they most readily take a fancy*. 7. Both Soma and V4é were thus with the gods. Now, when he buys Soma he does so in order that he may sacrifice with him, when obtained, for his (own) obtainment (of heavenly bliss‘); for he who 1 «Yours (shall be) Soma, and ours Va4, wherewith you bought (Soma) from us.’ K4zva text. 2 The G. proclaimed the sacrifice and Veda to her, saying, ‘ Thus we know the sacrifice, thus we know (the Veda); mighty are we.’ Kanva text. 5 *And hence it is to him who is given to vain things, who dances and sings, that women are most attached.’ K4zva text. * Literally, ‘that he may sacrifice with the arrived (guest) for his own arrival (? in the world of the gods).’ 54 SATAPATHA-BRAHMANA. sacrifices with Soma that has not been bought, sacrifices with Soma that has not been (properly) obtained! 8. In the first place he pours the butter, which remains in the dhruva spoon, in four parts into the guhi; and having tied a piece of gold with a blade of the altar-grass?, and laid it down (in the guhd), he offers (the butter), thinking, ‘I will offer with pure milk ;’ for milk and gold are of the same origin, since both have sprung from Agni’s seed’. 9. He lays down the piece of gold, with the text (Vag. S. IV, 17), ‘This (butter) is thy body, O shining (Agni)! this (gold) is thy light,’—for that gold is indeed light: —‘unite therewith and obtain splendour!’ When he says, ‘ Unite therewith,’ he means to say, ‘ Mingle therewith ;’ and when he says, ‘ Obtain splendour, —splendour meaning Soma,—he means to say, ‘ Obtain Soma.’
3this (gold) is thy light,’—for that gold is indeed light: —‘unite therewith and obtain splendour!’ When he says, ‘ Unite therewith,’ he means to say, ‘ Mingle therewith ;’ and when he says, ‘ Obtain splendour, —splendour meaning Soma,—he means to say, ‘ Obtain Soma.’ 10. And as the gods then sent her (V44) to Soma, so does he now send her to Soma; and the cow for which the Soma is bought being in reality V4é, it is her he gratifies by this offering, thinking, ‘With her, when gratified, I shall buy the Soma.’ 11. He offers, with the text, ‘Thou art the singer of praises‘t,—for this (word ‘gi#’), the ‘singer of praises,’ is one of her (V4é’s) names ;— ‘upholden by the Mind,—this speech of ours 1 Lit.‘ with Soma that has not come’ (to him as a guest), so that the guest-offering (Atithya, III, 4,1) could not take place. * Because of this piece of gold, the offering here described is called Hiramyavati-a&huti, or ‘offering with gold.’ 5 See II, 1,1, 5; 3,1, 15- ‘ The author seems to take g(i/ here as nom. of gur=gur (gré, gir), cf. gfirmi. Some of the native dictionaries give gfi as one of the names of Sarasvati. The St. Petersb. Dict. takes it here in the sense of ‘ drangend, treibend (pressing forward).’ III KANDA, 2 ADHYAYA, 4 BRAHMANA, 15. 55 is indeed upheld by the mind, because the Mind goes before! Speech (and prompts her), ‘Speak thus! say not this!’ for, were it not for the Mind, Speech would indeed talk incoherently: for this reason he says, ‘ Upholden by the Mind.’ 12, ‘Well-pleasing to Vishzu,’ whereby he means to say, ‘ Well-pleasing to Soma whom we approach®” [He proceeds, Vag. S. IV, 18], ‘Inspired by thee of true inspiration, whereby he means to say, ‘ Be thou of true inspiration! go thou to Soma for us !’—‘ May I obtain a support for my body, Sv4h4!’ for he who reaches the end of the sacrifice, indeed obtains a support for his body: hence he thereby means to say, ‘May I reach the end of the sacrifice !’ 13. Thereupon he takes out the piece of gold (from the spoon), whereby he bestows gold on men; but were he to offer (the butter) together with the gold, he would doubtless cast the gold away from men, and no gold would then be gained among men. 14. He takes it out, with the text, ‘Thou art pure, thou art shining, thou art immortal, thou art sacred to all the gods.’ When, having offered the whole milk, he now says, ‘Thou art pure ...,' it is indeed pure, and shining, and immortal, and sacred to all the gods. Having loosened the grass-blade, he throws it on the barhis, and ties a string round the gold ®. 15. Having then taken butter a second time in 1 Mano hidam purastéd vasas darati, Kanva text. * To whom we send you, K. * The concluding ceremonies of the Prayantya (see III, 2, 3, 23) are now performed; the offering of the Barhis being optional, as the barhis may be used again for the Udayantya (ib. 22). Katy. VII, 6,11 comm. 56 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.
120. The hospitable reception’ (of King Soma) verily is the head of the sacrifice, and the opening and closing oblations are its arms. But the arms are on both sides of the head, and hence those two oblations, the Prayaztya and Udayantya, are made on both sides of (before and after) the reception. 21. Now, they say that whatever is done at the Prayamtya should be done at the Udayaniya?, and the barhis (grass-covering of the altar), which is used at the Prayaztya, is also used at the Udayantya: he lays it aside, after removing it (from the altar). The pot (in which the rice-pap was cooked) he puts aside with the parched remains of dough, and (so he does) the pot-ladle after wiping it. And the priests who officiate during the Prdyamtya, officiate also at the Udayantya. And because of this identical performance at the sacrifice the two arms are alike and of the same shape. 22. But let him not do it in this way. Let him rather® (at the proper time) throw both the barhis and the pot-ladle after (the prastara, into the fire‘), and let him put the pot aside after rinsing it. The priests who officiate during the Prdyamtya, officiate . also at the Udayantya; but should they (in the 1 See III, 4, 1. 2 See p. 48, note 1. For the Udayantya, see IV, 5,1. 5 Or, perhaps, ‘let him, if he chooses (kamam)...;’ see Katy. VU, 5, 16-19; cf. also note on III, 2, 4, 14. * See I, 8, 3,19; 9, 2, 29. E 2 52 SATAPATHA-BRAHMANA, mean time) have departed this life, others may officiate instead. It is because he offers to the same deities, and the same oblations, that the two arms are alike and of the same shape. 23. To five deities he offers at the Prayamtya, and to five at the Udayaniya: hence there are five fingers here and five there. This (Prayamtya offering) ends with the Samyu. They perform no Patnisamyfgas!. For the arms are on the fore-part of the body, and the fore-part of the sacrifice he perfects by this (opening ceremony). This is why it ends with the Samyu, and why no Patntsamydgas are performed. HIRAV YAVATI-AHUTI, on OFFERING WITH GOLD; AND HOMAGE TO THE SOMA-COW. Fourtu BrAHMANA. 1. Now Soma was in the sky, and the gods were here on earth. The gods desired —‘ Would that Soma came to us: we might sacrifice with him, when come.’ They created those two illusions, Supara#t and Kadrd. In the chapter on the hearths (dhishzya*) it is set forth how that affair of Suparzi and Kadri came to pass. 2. Gayatri flew up to Soma for them. While she was carrying him off, the Gandharva Visvavasu stole him from her. The gods were aware of this,— ‘Soma has indeed been removed from yonder (sky), but he comes not to us, for the Gandharvas have stolen him.’ * For the Samyuvaka, see I, 9,1, 24; for the Patnisamy4gas, I, 9, 2, I seq. ® See LI, 6, 2, 2 seq. 111 KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 53
2The gods were aware of this,— ‘Soma has indeed been removed from yonder (sky), but he comes not to us, for the Gandharvas have stolen him.’ * For the Samyuvaka, see I, 9,1, 24; for the Patnisamy4gas, I, 9, 2, I seq. ® See LI, 6, 2, 2 seq. 111 KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 53 3. They said, ‘The Gandharvas are fond of women: let us send V4& (speech) to them, and she will return to us together with Soma.’ They sent Vas to them, and she returned to them together with Soma. 4. The Gandharvas came after her and said, ‘Soma (shall be) yours, and V4é ours?!’ ‘So be it!’ said the gods; ‘but if she would rather come hither, do not ye carry her off by force: let us woo her!’ They accordingly wooed her. 5. The Gandharvas recited the Vedas to her, saying, ‘See how we know it, see how we know it?!’ 6. The gods then created the lute and sat playing and singing, saying, ‘ Thus we will sing to thee, thus we will amuse thee!’ She turned to the gods; but, in truth, she turned to them vainly, since she turned away from those, engaged in praising and praying, to dance and song. Wherefore even to this day women are given to vain things : for it was on this wise that Va& turned thereto, and other women do as she did. And hence it is to him who dances and sings that they most readily take a fancy*. 7. Both Soma and V4é were thus with the gods. Now, when he buys Soma he does so in order that he may sacrifice with him, when obtained, for his (own) obtainment (of heavenly bliss‘); for he who 1 «Yours (shall be) Soma, and ours Va4, wherewith you bought (Soma) from us.’ K4zva text. 2 The G. proclaimed the sacrifice and Veda to her, saying, ‘ Thus we know the sacrifice, thus we know (the Veda); mighty are we.’ Kanva text. 5 *And hence it is to him who is given to vain things, who dances and sings, that women are most attached.’ K4zva text. * Literally, ‘that he may sacrifice with the arrived (guest) for his own arrival (? in the world of the gods).’ 54 SATAPATHA-BRAHMANA. sacrifices with Soma that has not been bought, sacrifices with Soma that has not been (properly) obtained! 8. In the first place he pours the butter, which remains in the dhruva spoon, in four parts into the guhi; and having tied a piece of gold with a blade of the altar-grass?, and laid it down (in the guhd), he offers (the butter), thinking, ‘I will offer with pure milk ;’ for milk and gold are of the same origin, since both have sprung from Agni’s seed’. 9. He lays down the piece of gold, with the text (Vag. S. IV, 17), ‘This (butter) is thy body, O shining (Agni)! this (gold) is thy light,’—for that gold is indeed light: —‘unite therewith and obtain splendour!’ When he says, ‘ Unite therewith,’ he means to say, ‘ Mingle therewith ;’ and when he says, ‘ Obtain splendour, —splendour meaning Soma,—he means to say, ‘ Obtain Soma.’
3this (gold) is thy light,’—for that gold is indeed light: —‘unite therewith and obtain splendour!’ When he says, ‘ Unite therewith,’ he means to say, ‘ Mingle therewith ;’ and when he says, ‘ Obtain splendour, —splendour meaning Soma,—he means to say, ‘ Obtain Soma.’ 10. And as the gods then sent her (V44) to Soma, so does he now send her to Soma; and the cow for which the Soma is bought being in reality V4é, it is her he gratifies by this offering, thinking, ‘With her, when gratified, I shall buy the Soma.’ 11. He offers, with the text, ‘Thou art the singer of praises‘t,—for this (word ‘gi#’), the ‘singer of praises,’ is one of her (V4é’s) names ;— ‘upholden by the Mind,—this speech of ours 1 Lit.‘ with Soma that has not come’ (to him as a guest), so that the guest-offering (Atithya, III, 4,1) could not take place. * Because of this piece of gold, the offering here described is called Hiramyavati-a&huti, or ‘offering with gold.’ 5 See II, 1,1, 5; 3,1, 15- ‘ The author seems to take g(i/ here as nom. of gur=gur (gré, gir), cf. gfirmi. Some of the native dictionaries give gfi as one of the names of Sarasvati. The St. Petersb. Dict. takes it here in the sense of ‘ drangend, treibend (pressing forward).’ III KANDA, 2 ADHYAYA, 4 BRAHMANA, 15. 55 is indeed upheld by the mind, because the Mind goes before! Speech (and prompts her), ‘Speak thus! say not this!’ for, were it not for the Mind, Speech would indeed talk incoherently: for this reason he says, ‘ Upholden by the Mind.’ 12, ‘Well-pleasing to Vishzu,’ whereby he means to say, ‘ Well-pleasing to Soma whom we approach®” [He proceeds, Vag. S. IV, 18], ‘Inspired by thee of true inspiration, whereby he means to say, ‘ Be thou of true inspiration! go thou to Soma for us !’—‘ May I obtain a support for my body, Sv4h4!’ for he who reaches the end of the sacrifice, indeed obtains a support for his body: hence he thereby means to say, ‘May I reach the end of the sacrifice !’ 13. Thereupon he takes out the piece of gold (from the spoon), whereby he bestows gold on men; but were he to offer (the butter) together with the gold, he would doubtless cast the gold away from men, and no gold would then be gained among men. 14. He takes it out, with the text, ‘Thou art pure, thou art shining, thou art immortal, thou art sacred to all the gods.’ When, having offered the whole milk, he now says, ‘Thou art pure ...,' it is indeed pure, and shining, and immortal, and sacred to all the gods. Having loosened the grass-blade, he throws it on the barhis, and ties a string round the gold ®. 15. Having then taken butter a second time in 1 Mano hidam purastéd vasas darati, Kanva text. * To whom we send you, K. * The concluding ceremonies of the Prayantya (see III, 2, 3, 23) are now performed; the offering of the Barhis being optional, as the barhis may be used again for the Udayantya (ib. 22). Katy. VII, 6,11 comm. 56 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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