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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120. ‘Ye gods and priests, come hither*!’ This he says to the gods and Brahmans, because it is of these two, the gods and Brahmans, that he has need. 21. Thereupon the Pratiprasthatvz steps up to the front of the hall with the victim for Agni and Soma. Now Agni and Soma have seized him, who consecrates himself, between their jaws, for that consecration-offering above® belongs to Agni and Vishvu, and Vishzu, forsooth, is no other than 1 According to Sdyaza on Rig-veda I, 10, 11 (where Indra is called Kausika, ‘favourable to the Kusikas’) Kusika desired to have a son equal to Indra, whence the latter was born as Kusika’s son GAthin (GAdhin). Differently Say. on Taitt. Ar. I, 12, 4. ? The Shadv. Br. (Ind. Stud. I, p. 38) explains this as follows: —The Gods and Asuras were at war with each other. Gotama was performing austerities between them. Indra went up to him and said, ‘Go out as our spy.’ ‘I cannot,’ he replied. ‘Then I will go in your form.’ ‘As thou thinkest fit!’ And because he (Indra) went about in the form of Gotama, passing himself off as Gotama, therefore he says, ‘thou who callest thee Gotama.’ 5 The K4zva text also states that this last portion of the formula was devised by Aruzi, but nothing is said as to its use being optional. * For variations of this concluding part of the Subrahmanyé in different schools, see Lay. Sr. I, 3, 3 seq.; also notes to III, 9, 3, 10; IV, 9, 6, 25; Haug, Transl. Ait. Br. p. 383. ® See III, 1, 3, 1 seq. 111 KANDA, 3 ADHYAYA, 4 BRAHMANA, 25. 83 Soma, and the offering is he himself who is consecrated: thus they have seized him between their jaws; and by this victim he now redeems himself}. 22. Now, some take a firebrand from the Ahavantya, saying, ‘Here is Agni, and here is Soma: with these two thus being together we will redeem ourselves.’ But let him not do this; for wheresoever these two are, there they are indeed together. 23. It (the victim) is two-coloured, because it belongs to two deities: ‘For the sake of concord between the two deities let it be a black-spotted (buck) !’ they say; ‘for that is most like those two (gods).’ If he be unable to obtain a black-spotted buck, it may be a red-spotted one. 24. Thereon he makes (the sacrificer) say (V4g. S. IV, 35; Rig-veda X, 37,1), ‘Homage be to the eye of Mitra and Varuza! perform ye diligently this holy service to the god! sing ye unto the far-seeing, god-born light, to Sarya, thesonofthesky!’ Thereby he renders homage to it (the victim) and makes it a token of the covenant. 25. The Adhvaryu then removes the Somawrapper. With(V4v.S. IV, 36)‘Thou art Varuza’s stay, he props (the cart) with the prop. With ‘Ye two are the rest of Varuza’s stay, he pulls out the two wedges. The reason why he says, ‘Ye two are the rest of Varuza’s stay®,’ is that he, the bought Soma, now indeed is of Varuza’. 1 «By this victim he redeems himself, the victim, and with that redeemed self, now his own, he sacrifices.’ _Kamva rec.
2The reason why he says, ‘Ye two are the rest of Varuza’s stay®,’ is that he, the bought Soma, now indeed is of Varuza’. 1 «By this victim he redeems himself, the victim, and with that redeemed self, now his own, he sacrifices.’ _Kamva rec. * Skambha visargant (‘support or pin of the prop’) is taken by S4yaa in the sense of ‘offshoot of the prop’ or ‘that which is let go (srésh/a) by the prop.’ * I.e. belongs to Varuna or is of Varuma’s nature (varunyo G2 84 SATAPATHA-BRAHMANA, 26. Thereupon four men take up the king’s throne; two men, it is true, take it up for the human king, but four take up this for him who rules over everything here. 27. It is of udumbara wood—udumbara meaning sap and food—for (the sacrificer’s) obtainment of sap and food: therefore it is of udumbara wood. 28. It reaches up to his navel, for it is there that the food settles, and Soma is food: therefore it reaches up to his navel. Moreover, there is the seat of the seed, and Soma is seed: therefore it reaches up to his navel. 29. He (the Adhvaryu) touches it with, ‘Thou art the rightful seat (vztasadani) of Varuza!’ He then spreads on it the black deerskin with, ‘Thou art the rightful seat (7ztasadanam) of Varuza!’ and places him (Soma) thereon with, ‘Seat thee on the rightful seat of Varuma!’ The reason why he says, ‘Seat thee on the rightful seat of Varuma,’ is that he (Soma) is now of Varuza’s nature, 30. Thereupon he makes him (king Soma) enter the hall; and in making him enter, he causes (the sacrificer) to. say (Vag. S. IV, 37; Rig-veda I, 91, 19), ‘Whatsoever powers of thine they worship with offering, may they all encompass the sacrifice’! Go forth to our dwellings, O Soma, prospering our homes, ever helpful, bestowing abundance of men, not slaying our bhavati). Sayama (if the MS. is correct) takes it in the sense of ‘is Varuza himself,’ etasmin kritavasare somo varuzo bhavati. * Or, ‘may the sacrifice encompass them all,’ if, with Grassmann and Ludwig, we read ‘ yagitah’ instead of ‘yagfiam.’ This verse is likewise recited (?.at the same time) by the Hotr?, see p. 79, note 2. 11 KANDA, 4 ADHYAYA, I BRAHMANA, 3. 85 men!’ dwellings meaning houses, he thereby means to say, ‘Go forth to our houses, kind, propitious, not doing evil.’ 31. Some now pour out a vessel of water beside him, saying that this would be as one would bring water for a king that has come to him. But let him not do this, for they (who do this) do at the sacrifice what is human, and inauspicious for the sacrifice forsooth is that which is human: let him therefore not pour out water, lest he should do at the sacrifice what is inauspicious. THE ATITHYA, or GUEST-OFFERING (HOSPITABLE RECEPTION GIVEN TO KING SOMA). Fourtu ApuyAya. First BRAHMANA.
3THE ATITHYA, or GUEST-OFFERING (HOSPITABLE RECEPTION GIVEN TO KING SOMA). Fourtu ApuyAya. First BRAHMANA. 1. Verily, the guest-offering is the head of the sacrifice, and the Prayamtya and Udayantya are its arms. But the arms are on both sides of the head : therefore those two oblations, the Prayamtya and Udayantya, are on both sides of the guest-offering. 2. Now as to why it is called ‘guest-offering.’ He, the purchased Soma, truly comes as_ his (the sacrificer’s) guest,—to him (is offered) that (hospitable reception): even as for a king or a Brahman one would cook a large ox or a large he-goat— for that is human (fare offered to a guest), and the oblation is that of the gods—so he prepares for him that guest-offering. 3. Here now they say, ‘Let him first walk past (Soma) and take out (the material for offering)!’ For (they argue) where people do not show respect 86 SATAPATHA-BRAHMANA., to a worthy person (arhant) who has come to them, he becomes angry,—and in this way he (Soma) is indeed honoured. 4. Then only one (of the oxen) is to be unyoked, and the other to be left unyoked'; and thereupon he is to take out (the material for offering): for (they argue) in that one of them is unyoked, thereby he (Soma) has arrived; and in that the other is left unyoked, thereby he is honoured. 5. Let him, however, not do this; but let him take out (the material for offering) only after unyoking (both oxen) and after making (Soma) enter (the hall); for the ways of men are in accordance with those of the gods. And accordingly, in human practice, so long as (a guest) has not unyoked, people do not bring water to him and show him no honour, for so long he has not yet arrived; but when he has unyoked, then they bring him water and show him honour, for then he has indeed arrived: let him therefore take out (the material for offering) only after unyoking and after making (Soma) enter (the hall). 6. Let him take it out with all speed, for thus he (Soma) is honoured. The housewife holds on to it from behind?; for the sacrificer holds on to him (Soma), while he is driven around, and here his wife does so. Thus they enclose him on the two sides by a (married) couple: and, indeed, wherever a 1 This is the practice recognised by the Taittirtyas (T.S. VI, 2, 1,1), on the ground that, if one were to unyoke both oxen, he would interrupt the sacrifice ; and if he were to leave them both unyoked, it would be as if a hospitable reception were given to one who has not actually arrived. * That is, by touching the Adhvaryu while he takes out the sacrificial food. See p. 79, note 3. Ill KANDA, 4 ADHYAYA, I BRAHMANA, IO. 87 worthy person comes, there all the inmates of the house bestir themselves, for thus he is honoured.
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. ‘Ye gods and priests, come hither*!’ This he says to the gods and Brahmans, because it is of these two, the gods and Brahmans, that he has need. 21. Thereupon the Pratiprasthatvz steps up to the front of the hall with the victim for Agni and Soma. Now Agni and Soma have seized him, who consecrates himself, between their jaws, for that consecration-offering above® belongs to Agni and Vishvu, and Vishzu, forsooth, is no other than 1 According to Sdyaza on Rig-veda I, 10, 11 (where Indra is called Kausika, ‘favourable to the Kusikas’) Kusika desired to have a son equal to Indra, whence the latter was born as Kusika’s son GAthin (GAdhin). Differently Say. on Taitt. Ar. I, 12, 4. ? The Shadv. Br. (Ind. Stud. I, p. 38) explains this as follows: —The Gods and Asuras were at war with each other. Gotama was performing austerities between them. Indra went up to him and said, ‘Go out as our spy.’ ‘I cannot,’ he replied. ‘Then I will go in your form.’ ‘As thou thinkest fit!’ And because he (Indra) went about in the form of Gotama, passing himself off as Gotama, therefore he says, ‘thou who callest thee Gotama.’ 5 The K4zva text also states that this last portion of the formula was devised by Aruzi, but nothing is said as to its use being optional. * For variations of this concluding part of the Subrahmanyé in different schools, see Lay. Sr. I, 3, 3 seq.; also notes to III, 9, 3, 10; IV, 9, 6, 25; Haug, Transl. Ait. Br. p. 383. ® See III, 1, 3, 1 seq. 111 KANDA, 3 ADHYAYA, 4 BRAHMANA, 25. 83 Soma, and the offering is he himself who is consecrated: thus they have seized him between their jaws; and by this victim he now redeems himself}. 22. Now, some take a firebrand from the Ahavantya, saying, ‘Here is Agni, and here is Soma: with these two thus being together we will redeem ourselves.’ But let him not do this; for wheresoever these two are, there they are indeed together. 23. It (the victim) is two-coloured, because it belongs to two deities: ‘For the sake of concord between the two deities let it be a black-spotted (buck) !’ they say; ‘for that is most like those two (gods).’ If he be unable to obtain a black-spotted buck, it may be a red-spotted one. 24. Thereon he makes (the sacrificer) say (V4g. S. IV, 35; Rig-veda X, 37,1), ‘Homage be to the eye of Mitra and Varuza! perform ye diligently this holy service to the god! sing ye unto the far-seeing, god-born light, to Sarya, thesonofthesky!’ Thereby he renders homage to it (the victim) and makes it a token of the covenant. 25. The Adhvaryu then removes the Somawrapper. With(V4v.S. IV, 36)‘Thou art Varuza’s stay, he props (the cart) with the prop. With ‘Ye two are the rest of Varuza’s stay, he pulls out the two wedges. The reason why he says, ‘Ye two are the rest of Varuza’s stay®,’ is that he, the bought Soma, now indeed is of Varuza’. 1 «By this victim he redeems himself, the victim, and with that redeemed self, now his own, he sacrifices.’ _Kamva rec.
2The reason why he says, ‘Ye two are the rest of Varuza’s stay®,’ is that he, the bought Soma, now indeed is of Varuza’. 1 «By this victim he redeems himself, the victim, and with that redeemed self, now his own, he sacrifices.’ _Kamva rec. * Skambha visargant (‘support or pin of the prop’) is taken by S4yaa in the sense of ‘offshoot of the prop’ or ‘that which is let go (srésh/a) by the prop.’ * I.e. belongs to Varuna or is of Varuma’s nature (varunyo G2 84 SATAPATHA-BRAHMANA, 26. Thereupon four men take up the king’s throne; two men, it is true, take it up for the human king, but four take up this for him who rules over everything here. 27. It is of udumbara wood—udumbara meaning sap and food—for (the sacrificer’s) obtainment of sap and food: therefore it is of udumbara wood. 28. It reaches up to his navel, for it is there that the food settles, and Soma is food: therefore it reaches up to his navel. Moreover, there is the seat of the seed, and Soma is seed: therefore it reaches up to his navel. 29. He (the Adhvaryu) touches it with, ‘Thou art the rightful seat (vztasadani) of Varuza!’ He then spreads on it the black deerskin with, ‘Thou art the rightful seat (7ztasadanam) of Varuza!’ and places him (Soma) thereon with, ‘Seat thee on the rightful seat of Varuma!’ The reason why he says, ‘Seat thee on the rightful seat of Varuma,’ is that he (Soma) is now of Varuza’s nature, 30. Thereupon he makes him (king Soma) enter the hall; and in making him enter, he causes (the sacrificer) to. say (Vag. S. IV, 37; Rig-veda I, 91, 19), ‘Whatsoever powers of thine they worship with offering, may they all encompass the sacrifice’! Go forth to our dwellings, O Soma, prospering our homes, ever helpful, bestowing abundance of men, not slaying our bhavati). Sayama (if the MS. is correct) takes it in the sense of ‘is Varuza himself,’ etasmin kritavasare somo varuzo bhavati. * Or, ‘may the sacrifice encompass them all,’ if, with Grassmann and Ludwig, we read ‘ yagitah’ instead of ‘yagfiam.’ This verse is likewise recited (?.at the same time) by the Hotr?, see p. 79, note 2. 11 KANDA, 4 ADHYAYA, I BRAHMANA, 3. 85 men!’ dwellings meaning houses, he thereby means to say, ‘Go forth to our houses, kind, propitious, not doing evil.’ 31. Some now pour out a vessel of water beside him, saying that this would be as one would bring water for a king that has come to him. But let him not do this, for they (who do this) do at the sacrifice what is human, and inauspicious for the sacrifice forsooth is that which is human: let him therefore not pour out water, lest he should do at the sacrifice what is inauspicious. THE ATITHYA, or GUEST-OFFERING (HOSPITABLE RECEPTION GIVEN TO KING SOMA). Fourtu ApuyAya. First BRAHMANA.
3THE ATITHYA, or GUEST-OFFERING (HOSPITABLE RECEPTION GIVEN TO KING SOMA). Fourtu ApuyAya. First BRAHMANA. 1. Verily, the guest-offering is the head of the sacrifice, and the Prayamtya and Udayantya are its arms. But the arms are on both sides of the head : therefore those two oblations, the Prayamtya and Udayantya, are on both sides of the guest-offering. 2. Now as to why it is called ‘guest-offering.’ He, the purchased Soma, truly comes as_ his (the sacrificer’s) guest,—to him (is offered) that (hospitable reception): even as for a king or a Brahman one would cook a large ox or a large he-goat— for that is human (fare offered to a guest), and the oblation is that of the gods—so he prepares for him that guest-offering. 3. Here now they say, ‘Let him first walk past (Soma) and take out (the material for offering)!’ For (they argue) where people do not show respect 86 SATAPATHA-BRAHMANA., to a worthy person (arhant) who has come to them, he becomes angry,—and in this way he (Soma) is indeed honoured. 4. Then only one (of the oxen) is to be unyoked, and the other to be left unyoked'; and thereupon he is to take out (the material for offering): for (they argue) in that one of them is unyoked, thereby he (Soma) has arrived; and in that the other is left unyoked, thereby he is honoured. 5. Let him, however, not do this; but let him take out (the material for offering) only after unyoking (both oxen) and after making (Soma) enter (the hall); for the ways of men are in accordance with those of the gods. And accordingly, in human practice, so long as (a guest) has not unyoked, people do not bring water to him and show him no honour, for so long he has not yet arrived; but when he has unyoked, then they bring him water and show him honour, for then he has indeed arrived: let him therefore take out (the material for offering) only after unyoking and after making (Soma) enter (the hall). 6. Let him take it out with all speed, for thus he (Soma) is honoured. The housewife holds on to it from behind?; for the sacrificer holds on to him (Soma), while he is driven around, and here his wife does so. Thus they enclose him on the two sides by a (married) couple: and, indeed, wherever a 1 This is the practice recognised by the Taittirtyas (T.S. VI, 2, 1,1), on the ground that, if one were to unyoke both oxen, he would interrupt the sacrifice ; and if he were to leave them both unyoked, it would be as if a hospitable reception were given to one who has not actually arrived. * That is, by touching the Adhvaryu while he takes out the sacrificial food. See p. 79, note 3. Ill KANDA, 4 ADHYAYA, I BRAHMANA, IO. 87 worthy person comes, there all the inmates of the house bestir themselves, for thus he is honoured.
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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