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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g. Over them, having been turned round (and placed on the altar), they put a mat of reed-grass ; or, if he cannot procure a reed-mat, a frame of split cane 1 See III, 6, 2, 21. * That is, the (old) Ahavantya and Garhapatya fires of the Prafinavamsa. ? The southern (and larger) cart is under the charge of the Adhvaryu and the northern one under that of his assistant, the Pratiprasth4tr?. Each now drives his cart westward along the south and north sides respectively ; and when they are opposite the hall (s4l&), they make the carts turn round from left to right; whereupon they drive back to the altar, and place them thereon with the shafts towards the east, near the antaZpata (‘ intermediate’ peg, see III, 5, 1, 1), south and north of the ‘spine’ (cf. p. 112, note 2), each at the distance of one cubit from the latter. * In order to make the shed incline towards the north, cf. III, 1,1, 2. 128 SATAPATHA-BRAHMANA, made in like manner as a reed-mat. They fasten a front-band (to the posts of the front door'). They enclose (the carts) within two upright hurdles; and lay a (second) reed-mat, or a frame of split cane made in like manner as a reed-mat, behind (the first mat?), 10. Now®, having again entered (the hall), and
2They fasten a front-band (to the posts of the front door'). They enclose (the carts) within two upright hurdles; and lay a (second) reed-mat, or a frame of split cane made in like manner as a reed-mat, behind (the first mat?), 10. Now®, having again entered (the hall), and 1 It is not clear to me whether the arrangements mentioned in this paragraph refer to the carts in the first place, and have then to be repeated after the shed has been erected, or whether, as I think, some of them refer to the shed only. Even at the time of the Katy. Satras there seems to have been some confusion in this respect, and the rules VIII, 4, 7-12 (10-15, in edition) were entirely misunderstood by the commentator. It is, however, certain that the carts were covered with mats, previously to being shifted from the back to the front part of the altar. As regards the shed, it seems to have been constructed in the following way. In front of the carts, as well as behind them, beams are driven into the ground, six on each side, according to Sayama on T.S. I, 2,13; the two middle ones, one cubit north and south of the ‘spine’ respectively, forming a gateway on each side (K4ty. VIII, 4, 24 scholl.). On these two rows of beams other beams are laid, running from south to north, and forming, as it were, the lintels of the gates; and thereon the tie-beams rest (west to east). This frame of timber is to form a square of nine (or ten) cubits. Over the tie-beams three mats of reed-grass(4adis)—measuring nine (or ten) cubits by three (3})—are spread, from south to north; first the middle one and then the two others, behind and in front of it. Upright hurdles (or reed-mats) are then stretched between the respective corner-posts, so as to form the south and north sides of the shed; and are ‘sewn’ to the comer-posts. Between the tops of the two front door-posts a band or garland of plaited reed-tufts (or, according to Haug, a bunch of Darbha grass, consisting of dry and green stalks) is hung up, to represent either a fillet or wreath worn on the forehead (?), or as a door-garland. * This remark would seem to imply that there are only two mats (cf. parags. 23, 24), but perhaps it is merely intended to show that two mats are spread behind and in front of the first mat (i.e. from south to north, and not west to east); not that there are only two mats. 5 If the preceding paragraph refers (at least partly) to the shed, Ill KANDA, 5 ADHYAYA, 3 BRAHMANA, 12. 129 taken ghee in four ladlings, he makes offering to Savitvz for his impulsion, for Savitvz is the impeller (prasavitrz) of the gods : ‘ We will perform the sacrifice, for one impelled by Savitvz,’ thus (the priest thinks and) therefore he makes offering to Savitvz.
3129 taken ghee in four ladlings, he makes offering to Savitvz for his impulsion, for Savitvz is the impeller (prasavitrz) of the gods : ‘ We will perform the sacrifice, for one impelled by Savitvz,’ thus (the priest thinks and) therefore he makes offering to Savitvz. 11. He offers with the text (Vag. S. V, 14; Rigveda V, 81,1),‘They harness the mind and they harness the thoughts’—with the mirid and with speech they truly perform the sacrifice. When he says, ‘They harness the mind,’ he harnesses the mind; and when he says, ‘and they harness the thoughts (dht),’ he harnesses speech; for it is thereby! that people seek to make their living in accordance with their respective intelligence (dht), either by reciting (the Veda), or by readiness of speech, or by songs,—with these two thus harnessed they perform the sacrifice. 12. ‘The priests of the priest, of the great inspirer of devotion,—the learned Brahmans versed in sacred writ, truly, are the priests: it is regarding them that he says this, And ‘of the great inspirer of devotion?, —the great inspirer of devotion, truly, is the sacrifice: it is regarding the sacrifice that he says this. ‘The knower of rites alone hath assigned the priestly offices, for, in per- then the atha here means ‘ Now, in the first place,’ thereby introducing details preliminary to what has just been stated. 1 See III, 2, 4, 16. I now refer ‘etay4’ to ‘vakam,’ as does Sayana,—yad4& buddhir gayate tad4 khalv etay4 v4éa gugyishanti. He explains ‘ prakAmodya’ by ‘ mlaiséhikam laukikam bhashanam,’ barbarous, worldly speech. * Vipasfit, probably ‘thinker of hymns.’ It remains doubtful what meaning our author assigned to the word. Mahfdhara explains it by sarvagia, ‘all-knowing.’ Sayana, on Taitt. S. I, 2, 13, refers ‘ viprasya brthato vipaskitak’ to the sacrificer. (26) K , 130 SATAPATHA-BRAHMANA. forming the sacrifice, they indeed assign the priestly offices. ‘Great is the praise of the divine Savitrz; Hail!’ Thus he offers to Savitz? for his impulsion. 13. Having then taken ghee a second time in four ladlings, he walks out (of the hall by the front door). The (sacrificer’s) wife is led out by the south door. He then lays down a piece of gold in the right wheeltrack of the southern Soma-cart, and offers thereon, with (Vag. S. V, 15; Rig-veda I, 22, 17), ‘Vishvzu strode through this(universe),thrice he put down his foot: itisenvelopedinhisdust; Hail!’ The residue (of ghee) he pours into the wife’s hand. She anoints the burning (part) of the axle! with (Vag. S. V, 17), ‘Audible to the gods, announce ye unto the gods!’ He hands to his assistant both the offering-spoon and the melting-pot. They lead the wife round by the back of the two fires*.
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.
1g. Over them, having been turned round (and placed on the altar), they put a mat of reed-grass ; or, if he cannot procure a reed-mat, a frame of split cane 1 See III, 6, 2, 21. * That is, the (old) Ahavantya and Garhapatya fires of the Prafinavamsa. ? The southern (and larger) cart is under the charge of the Adhvaryu and the northern one under that of his assistant, the Pratiprasth4tr?. Each now drives his cart westward along the south and north sides respectively ; and when they are opposite the hall (s4l&), they make the carts turn round from left to right; whereupon they drive back to the altar, and place them thereon with the shafts towards the east, near the antaZpata (‘ intermediate’ peg, see III, 5, 1, 1), south and north of the ‘spine’ (cf. p. 112, note 2), each at the distance of one cubit from the latter. * In order to make the shed incline towards the north, cf. III, 1,1, 2. 128 SATAPATHA-BRAHMANA, made in like manner as a reed-mat. They fasten a front-band (to the posts of the front door'). They enclose (the carts) within two upright hurdles; and lay a (second) reed-mat, or a frame of split cane made in like manner as a reed-mat, behind (the first mat?), 10. Now®, having again entered (the hall), and
2They fasten a front-band (to the posts of the front door'). They enclose (the carts) within two upright hurdles; and lay a (second) reed-mat, or a frame of split cane made in like manner as a reed-mat, behind (the first mat?), 10. Now®, having again entered (the hall), and 1 It is not clear to me whether the arrangements mentioned in this paragraph refer to the carts in the first place, and have then to be repeated after the shed has been erected, or whether, as I think, some of them refer to the shed only. Even at the time of the Katy. Satras there seems to have been some confusion in this respect, and the rules VIII, 4, 7-12 (10-15, in edition) were entirely misunderstood by the commentator. It is, however, certain that the carts were covered with mats, previously to being shifted from the back to the front part of the altar. As regards the shed, it seems to have been constructed in the following way. In front of the carts, as well as behind them, beams are driven into the ground, six on each side, according to Sayama on T.S. I, 2,13; the two middle ones, one cubit north and south of the ‘spine’ respectively, forming a gateway on each side (K4ty. VIII, 4, 24 scholl.). On these two rows of beams other beams are laid, running from south to north, and forming, as it were, the lintels of the gates; and thereon the tie-beams rest (west to east). This frame of timber is to form a square of nine (or ten) cubits. Over the tie-beams three mats of reed-grass(4adis)—measuring nine (or ten) cubits by three (3})—are spread, from south to north; first the middle one and then the two others, behind and in front of it. Upright hurdles (or reed-mats) are then stretched between the respective corner-posts, so as to form the south and north sides of the shed; and are ‘sewn’ to the comer-posts. Between the tops of the two front door-posts a band or garland of plaited reed-tufts (or, according to Haug, a bunch of Darbha grass, consisting of dry and green stalks) is hung up, to represent either a fillet or wreath worn on the forehead (?), or as a door-garland. * This remark would seem to imply that there are only two mats (cf. parags. 23, 24), but perhaps it is merely intended to show that two mats are spread behind and in front of the first mat (i.e. from south to north, and not west to east); not that there are only two mats. 5 If the preceding paragraph refers (at least partly) to the shed, Ill KANDA, 5 ADHYAYA, 3 BRAHMANA, 12. 129 taken ghee in four ladlings, he makes offering to Savitvz for his impulsion, for Savitvz is the impeller (prasavitrz) of the gods : ‘ We will perform the sacrifice, for one impelled by Savitvz,’ thus (the priest thinks and) therefore he makes offering to Savitvz.
3129 taken ghee in four ladlings, he makes offering to Savitvz for his impulsion, for Savitvz is the impeller (prasavitrz) of the gods : ‘ We will perform the sacrifice, for one impelled by Savitvz,’ thus (the priest thinks and) therefore he makes offering to Savitvz. 11. He offers with the text (Vag. S. V, 14; Rigveda V, 81,1),‘They harness the mind and they harness the thoughts’—with the mirid and with speech they truly perform the sacrifice. When he says, ‘They harness the mind,’ he harnesses the mind; and when he says, ‘and they harness the thoughts (dht),’ he harnesses speech; for it is thereby! that people seek to make their living in accordance with their respective intelligence (dht), either by reciting (the Veda), or by readiness of speech, or by songs,—with these two thus harnessed they perform the sacrifice. 12. ‘The priests of the priest, of the great inspirer of devotion,—the learned Brahmans versed in sacred writ, truly, are the priests: it is regarding them that he says this, And ‘of the great inspirer of devotion?, —the great inspirer of devotion, truly, is the sacrifice: it is regarding the sacrifice that he says this. ‘The knower of rites alone hath assigned the priestly offices, for, in per- then the atha here means ‘ Now, in the first place,’ thereby introducing details preliminary to what has just been stated. 1 See III, 2, 4, 16. I now refer ‘etay4’ to ‘vakam,’ as does Sayana,—yad4& buddhir gayate tad4 khalv etay4 v4éa gugyishanti. He explains ‘ prakAmodya’ by ‘ mlaiséhikam laukikam bhashanam,’ barbarous, worldly speech. * Vipasfit, probably ‘thinker of hymns.’ It remains doubtful what meaning our author assigned to the word. Mahfdhara explains it by sarvagia, ‘all-knowing.’ Sayana, on Taitt. S. I, 2, 13, refers ‘ viprasya brthato vipaskitak’ to the sacrificer. (26) K , 130 SATAPATHA-BRAHMANA. forming the sacrifice, they indeed assign the priestly offices. ‘Great is the praise of the divine Savitrz; Hail!’ Thus he offers to Savitz? for his impulsion. 13. Having then taken ghee a second time in four ladlings, he walks out (of the hall by the front door). The (sacrificer’s) wife is led out by the south door. He then lays down a piece of gold in the right wheeltrack of the southern Soma-cart, and offers thereon, with (Vag. S. V, 15; Rig-veda I, 22, 17), ‘Vishvzu strode through this(universe),thrice he put down his foot: itisenvelopedinhisdust; Hail!’ The residue (of ghee) he pours into the wife’s hand. She anoints the burning (part) of the axle! with (Vag. S. V, 17), ‘Audible to the gods, announce ye unto the gods!’ He hands to his assistant both the offering-spoon and the melting-pot. They lead the wife round by the back of the two fires*.
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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