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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1SEconD BRAHMANA. 1. When he (the slaughterer) announces, ‘The victim has been quieted!’ the Adhvaryu says, ‘Nesh¢ar, lead up the lady!’ The Neshévz leads up the (sacrificer’s) wife bearing a vessel of water for washing the feet. 2. He makes her say (Vag. S. VI, 12), ‘Homage be to thee, O wide-stretched!’—the widestretched one, forsooth, is the sacrifice; for they stretch the sacrifice (over the sacrificial ground): seizing it by the horn ;’ Professor Weber, Ind. Stud. IX, p. 222, ‘by striking it with a horn.’ The K4mva text reads, tasya na k(i/ena praghnanti mAnusham ha kury4d yad asya k(/ena prahanyud. ’ That is, surrounding, relating to, the victim. 111 KANwpA, 8 ADHYAYA, 2 BRAHMANA, 6. IgI hence the wide-stretched one is the sacrifice. But that wife, forsooth, is the hind-part of the sacrifice, and he wants her, thus coming forward, to propitiate the sacrifice. Thereby, then, she makes amends to that sacrifice, and thus that sacrifice does not injure her: therefore she says, ‘Homage be to thee, O widestretched !’ 3. ‘Advance, unresisted!’ whereby she means to say, ‘Advance on (a way) free from injury!’ ‘Unto the rivers of ghee, along the paths of sacred truth!’ whereby she means to say, ‘ Unto good.’ [V4g. S. VI, 13], ‘Ye divine, pure waters, carry ye (the sacrifice) to the gods, well-prepared! May we be well-prepared preparers!’ Thereby she purifies the water. 4. Thereupon the wife cleanses with the water the (openings of the) vital airs of the victim. The reason why she thus cleanses with water the (openings of the) vital airs is this: the food of the gods is living, is immortal (ambrosia) for the immortals ; but in quieting and cutting up that victim they kill it. Now the vital airs are water; hence she now puts into it those vital airs, and thus that food of the gods becomes truly living, becomes immortal for the immortals. 5. Then as to why it is the wife that cleanses. The wife is a woman, and from woman progeny is born here on earth; thus he causes that (creature) to be born from that woman; and therefore the wife cleanses (the victim). 6. With (Vag. S. VI, 14)‘ Thy speech I cleanse’ she wipes the mouth; with ‘Thy breath I cleanse,’ the nostrils; with ‘Thine eye I cleanse,’ the eyes; with ‘Thine organ of hearing I cleanse, the 192 SATAPATHA-BRAHMANA. ears; with ‘Thy navel I cleanse,’ that mysterious (opening of a) vital air; or with ‘Thy sexual organ I cleanse;’ with ‘Thy hind-part I cleanse,’ that (opening of a) vital air behind. Thus she puts the vital airs into it, revives it. Thereupon, holding the legs together, (she wipes them) with ‘Thy feet I cleanse;’ for it is on its feet that it stands firmly ; she thus makes it stand (on its feet) for the sake of a firm position. 7. With one half or the whole of the water that is left, he (the Adhvaryu) and the Sacrificer’ then sprinkle it, beginning from the head; thereby they put those vital airs into it, and revive it (beginning) from that part.
27. With one half or the whole of the water that is left, he (the Adhvaryu) and the Sacrificer’ then sprinkle it, beginning from the head; thereby they put those vital airs into it, and revive it (beginning) from that part. 8. Thus, wherever they wound it’, wherever they hurt it—water being a means of soothing — there they soothe it by that means of soothing, water, there they heal it with water. 9. They sprinkle with (Vag. S. VI, 15), ‘May thy mind grow full! may thy speech grow full! may thy breath growfull! may thine eye grow full! may thine ear grow full!’ Thus they put the vital airs into it and revive it: ‘Whatever is sore, whatever hurt in thee, may that fill up and become firm,’ 10. Thus, wherever they wound it, wherever they hurt it—water being a means of soothing—they soothe it by that means of soothing, water, there 1 Or, perhaps, she and the sacrificer, as Sayana takes it (yagamfnad patnf 4a). Katy. VI, 6, 4 leaves it doubtful; but the commentator interprets the rule as referring to the Adhvaryu and Sacrificer, in accordance with the reading of the Kazva text—‘ atha yah parisish4a 4po bhavanti tébhir adhvaryus fa yagamanas Aanushivkatah.’ a Asthapayanti=samgfiapayanti, Sdyana, lI KAWDA, 8 ADHYAYA, 2 BRAHMANA, 15. 193 they heal it with water: ‘May that become pure in thee!’ thereby they render it sacrificially pure. With ‘Auspicious be the days!’ they pour out (the remaining water) behind the victim. 11. Thus, wherever they wound it, wherever they hurt it,—lest thereafter the days and nights should be inauspicious',—they pour out (the water) behind the victim with, ‘Auspicious be the days.’ 12. Thereupon they turn the victim over so as to lie on its back. He (the Adhvaryu) puts the (other) stalk of grass thereon, with, ‘O plant, protect!’ for the knife is a thunderbolt, and thus that thunderbolt, the knife, does not injure it (the victim). He then applies the edge of the knife to it (and cuts through it) with, ‘Injure it not, O blade!’ for the knife is a thunderbolt, and thus that thunderbolt, the knife, does not injure it. 13. He applies that approved edge of his, for that has been made sacrificially pure by a text’. ' That which is the top part of the stalk he puts in his left hand, and that which is the bottom part he takes with his right hand. 14. And where he skins (the victim), and whence the blood spirts out, there he smears it (the bottom part with blood) on both ends with (Vag. S. VI, 16), ‘Thou art the Rakshas’ share!’ for that blood is indeed the Rakshas’ share. 15. Having thrown it away (on the utkara), he treads on it with, ‘Herewith I tread down the Rakshas! herewith I drive away the Rakshas! herewith I consign the Rakshas to the 1 Ned idam anv ahorAtrani sofan iti, Kanva recension. 2 See III, 8, 1, 5. (26) fe) 194 SATAPATHA-BRAHMANA.
315. Having thrown it away (on the utkara), he treads on it with, ‘Herewith I tread down the Rakshas! herewith I drive away the Rakshas! herewith I consign the Rakshas to the 1 Ned idam anv ahorAtrani sofan iti, Kanva recension. 2 See III, 8, 1, 5. (26) fe) 194 SATAPATHA-BRAHMANA. nethermost darkness!’ Thus it is by means of the sacrifice that he drives away the evil spirits, the Rakshas. And as to its being rootless and severed on both sides,—rootless, forsooth, and severed on both sides, the Rakshas moves about in the air, even as man here moves about in the air rootless and severed on both sides: therefore it (the grass-end) is rootless and severed on both sides. 16. Thereupon they pull out the omentum, and envelop the two spits! therein with, ‘May ye envelop heaven and earth with ghee!’ whereby he endows those two, heaven and earth, with strength and sap, and puts strength and sap into them; and upon those two, thus filled with sap and affording the means of subsistence, these creatures subsist. 17. The two omentum-spits are made of k4rshmarya wood. For when the gods in the beginning seized (slew) a victim, then, as it was drawn upwards, its sacrificial essence? flowed downwards, and from it sprang a tree; and because it flowed down from the (victim) as it was drawn (karsh) upwards, therefore (it became) a karshmarya tree*, With that 1 The two vap4srapamis (omentum-roasters) consist of sticks of karshmarya wood (Gmelina Arborea), one of them being quite straight, while the other is bifurcate at the top, thus resembling a prop. * Or, its flesh-juice, medha. The K4nva text reads throughout medhas, ’ The Kanva text has the preferable reading,—Sa yat krishyamanzat samabhavat tasm&t karshmaryo nama, ‘and because it _ sprang from that drawn-up (victim), therefore it is called k4rshmarya.’ lI KANDA, 8 ADHYAYA, 2 BRAHMANA, 20. 195 same sacrificial essence he now perfects it, and makes it whole; therefore the two omentum-spits are of karshmarya wood. 18. He cuts it (the omentum) off on all sides (from the belly) and heats it at the cooking-fire: thus it becomes cooked for him already at this (fire). The Agntdh again takes a firebrand (from the Sdmitra, and walks in front). They go behind the pit (44tv4la) and proceed to the Ahavantya. The Adhvaryu throws that (top part of the) grassstalk into the Ahavantya with, ‘O VAyu, graciously accept the drops!’ for this is the kindler (samidh) of the drops? 19. Thereupon he heats the omentum while standing on the north side; for he is about to pass by the fire and to roast (the omentum) after walking round to the south side. Hereby then he propitiates it, and thus that fire does not injure him while passing by; this is why he heats the omentum while standing on the north side.
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.
1SEconD BRAHMANA. 1. When he (the slaughterer) announces, ‘The victim has been quieted!’ the Adhvaryu says, ‘Nesh¢ar, lead up the lady!’ The Neshévz leads up the (sacrificer’s) wife bearing a vessel of water for washing the feet. 2. He makes her say (Vag. S. VI, 12), ‘Homage be to thee, O wide-stretched!’—the widestretched one, forsooth, is the sacrifice; for they stretch the sacrifice (over the sacrificial ground): seizing it by the horn ;’ Professor Weber, Ind. Stud. IX, p. 222, ‘by striking it with a horn.’ The K4mva text reads, tasya na k(i/ena praghnanti mAnusham ha kury4d yad asya k(/ena prahanyud. ’ That is, surrounding, relating to, the victim. 111 KANwpA, 8 ADHYAYA, 2 BRAHMANA, 6. IgI hence the wide-stretched one is the sacrifice. But that wife, forsooth, is the hind-part of the sacrifice, and he wants her, thus coming forward, to propitiate the sacrifice. Thereby, then, she makes amends to that sacrifice, and thus that sacrifice does not injure her: therefore she says, ‘Homage be to thee, O widestretched !’ 3. ‘Advance, unresisted!’ whereby she means to say, ‘Advance on (a way) free from injury!’ ‘Unto the rivers of ghee, along the paths of sacred truth!’ whereby she means to say, ‘ Unto good.’ [V4g. S. VI, 13], ‘Ye divine, pure waters, carry ye (the sacrifice) to the gods, well-prepared! May we be well-prepared preparers!’ Thereby she purifies the water. 4. Thereupon the wife cleanses with the water the (openings of the) vital airs of the victim. The reason why she thus cleanses with water the (openings of the) vital airs is this: the food of the gods is living, is immortal (ambrosia) for the immortals ; but in quieting and cutting up that victim they kill it. Now the vital airs are water; hence she now puts into it those vital airs, and thus that food of the gods becomes truly living, becomes immortal for the immortals. 5. Then as to why it is the wife that cleanses. The wife is a woman, and from woman progeny is born here on earth; thus he causes that (creature) to be born from that woman; and therefore the wife cleanses (the victim). 6. With (Vag. S. VI, 14)‘ Thy speech I cleanse’ she wipes the mouth; with ‘Thy breath I cleanse,’ the nostrils; with ‘Thine eye I cleanse,’ the eyes; with ‘Thine organ of hearing I cleanse, the 192 SATAPATHA-BRAHMANA. ears; with ‘Thy navel I cleanse,’ that mysterious (opening of a) vital air; or with ‘Thy sexual organ I cleanse;’ with ‘Thy hind-part I cleanse,’ that (opening of a) vital air behind. Thus she puts the vital airs into it, revives it. Thereupon, holding the legs together, (she wipes them) with ‘Thy feet I cleanse;’ for it is on its feet that it stands firmly ; she thus makes it stand (on its feet) for the sake of a firm position. 7. With one half or the whole of the water that is left, he (the Adhvaryu) and the Sacrificer’ then sprinkle it, beginning from the head; thereby they put those vital airs into it, and revive it (beginning) from that part.
27. With one half or the whole of the water that is left, he (the Adhvaryu) and the Sacrificer’ then sprinkle it, beginning from the head; thereby they put those vital airs into it, and revive it (beginning) from that part. 8. Thus, wherever they wound it’, wherever they hurt it—water being a means of soothing — there they soothe it by that means of soothing, water, there they heal it with water. 9. They sprinkle with (Vag. S. VI, 15), ‘May thy mind grow full! may thy speech grow full! may thy breath growfull! may thine eye grow full! may thine ear grow full!’ Thus they put the vital airs into it and revive it: ‘Whatever is sore, whatever hurt in thee, may that fill up and become firm,’ 10. Thus, wherever they wound it, wherever they hurt it—water being a means of soothing—they soothe it by that means of soothing, water, there 1 Or, perhaps, she and the sacrificer, as Sayana takes it (yagamfnad patnf 4a). Katy. VI, 6, 4 leaves it doubtful; but the commentator interprets the rule as referring to the Adhvaryu and Sacrificer, in accordance with the reading of the Kazva text—‘ atha yah parisish4a 4po bhavanti tébhir adhvaryus fa yagamanas Aanushivkatah.’ a Asthapayanti=samgfiapayanti, Sdyana, lI KAWDA, 8 ADHYAYA, 2 BRAHMANA, 15. 193 they heal it with water: ‘May that become pure in thee!’ thereby they render it sacrificially pure. With ‘Auspicious be the days!’ they pour out (the remaining water) behind the victim. 11. Thus, wherever they wound it, wherever they hurt it,—lest thereafter the days and nights should be inauspicious',—they pour out (the water) behind the victim with, ‘Auspicious be the days.’ 12. Thereupon they turn the victim over so as to lie on its back. He (the Adhvaryu) puts the (other) stalk of grass thereon, with, ‘O plant, protect!’ for the knife is a thunderbolt, and thus that thunderbolt, the knife, does not injure it (the victim). He then applies the edge of the knife to it (and cuts through it) with, ‘Injure it not, O blade!’ for the knife is a thunderbolt, and thus that thunderbolt, the knife, does not injure it. 13. He applies that approved edge of his, for that has been made sacrificially pure by a text’. ' That which is the top part of the stalk he puts in his left hand, and that which is the bottom part he takes with his right hand. 14. And where he skins (the victim), and whence the blood spirts out, there he smears it (the bottom part with blood) on both ends with (Vag. S. VI, 16), ‘Thou art the Rakshas’ share!’ for that blood is indeed the Rakshas’ share. 15. Having thrown it away (on the utkara), he treads on it with, ‘Herewith I tread down the Rakshas! herewith I drive away the Rakshas! herewith I consign the Rakshas to the 1 Ned idam anv ahorAtrani sofan iti, Kanva recension. 2 See III, 8, 1, 5. (26) fe) 194 SATAPATHA-BRAHMANA.
315. Having thrown it away (on the utkara), he treads on it with, ‘Herewith I tread down the Rakshas! herewith I drive away the Rakshas! herewith I consign the Rakshas to the 1 Ned idam anv ahorAtrani sofan iti, Kanva recension. 2 See III, 8, 1, 5. (26) fe) 194 SATAPATHA-BRAHMANA. nethermost darkness!’ Thus it is by means of the sacrifice that he drives away the evil spirits, the Rakshas. And as to its being rootless and severed on both sides,—rootless, forsooth, and severed on both sides, the Rakshas moves about in the air, even as man here moves about in the air rootless and severed on both sides: therefore it (the grass-end) is rootless and severed on both sides. 16. Thereupon they pull out the omentum, and envelop the two spits! therein with, ‘May ye envelop heaven and earth with ghee!’ whereby he endows those two, heaven and earth, with strength and sap, and puts strength and sap into them; and upon those two, thus filled with sap and affording the means of subsistence, these creatures subsist. 17. The two omentum-spits are made of k4rshmarya wood. For when the gods in the beginning seized (slew) a victim, then, as it was drawn upwards, its sacrificial essence? flowed downwards, and from it sprang a tree; and because it flowed down from the (victim) as it was drawn (karsh) upwards, therefore (it became) a karshmarya tree*, With that 1 The two vap4srapamis (omentum-roasters) consist of sticks of karshmarya wood (Gmelina Arborea), one of them being quite straight, while the other is bifurcate at the top, thus resembling a prop. * Or, its flesh-juice, medha. The K4nva text reads throughout medhas, ’ The Kanva text has the preferable reading,—Sa yat krishyamanzat samabhavat tasm&t karshmaryo nama, ‘and because it _ sprang from that drawn-up (victim), therefore it is called k4rshmarya.’ lI KANDA, 8 ADHYAYA, 2 BRAHMANA, 20. 195 same sacrificial essence he now perfects it, and makes it whole; therefore the two omentum-spits are of karshmarya wood. 18. He cuts it (the omentum) off on all sides (from the belly) and heats it at the cooking-fire: thus it becomes cooked for him already at this (fire). The Agntdh again takes a firebrand (from the Sdmitra, and walks in front). They go behind the pit (44tv4la) and proceed to the Ahavantya. The Adhvaryu throws that (top part of the) grassstalk into the Ahavantya with, ‘O VAyu, graciously accept the drops!’ for this is the kindler (samidh) of the drops? 19. Thereupon he heats the omentum while standing on the north side; for he is about to pass by the fire and to roast (the omentum) after walking round to the south side. Hereby then he propitiates it, and thus that fire does not injure him while passing by; this is why he heats the omentum while standing on the north side.
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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