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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hereby 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. 20. They take it along between the sacrificial stake and the fire. The reason why they do not take it across the middle (of the altar)’, where they take other sacrificial dishes, is lest they should bring the sacrifice in the middle into contact with the uncooked (omentum). And why they do not take it there outside (the altar) along the front of the sacrificial stake, is that they would thereby put it outside the sacrifice; therefore they take it along 1 [He does so, thinking], ‘Lest I should cook it on the Ahavaniya uncooked.’ Ka4nva rec. 2 «For it is for the drops that he thus lights it.’ Kazva rec. ’ That is, across the altar immediately behind the fire or high altar. - oO 2 196 SATAPATHA-BRAHMANA. between the sacrificial stake and the fire. Having gone round to the south side, the Pratiprasth4tv roasts it. 21. Thereupon the Adhvaryu, having taken ghee with the dipping-spoon, pours it upon the omentum, with, ‘May Agni graciously accept the ghee, Hail!’ Thus those drops thereof reach the fire after becoming cooked offerings, made with Sv4hé (hail) ! 22. He then says (to the Maitravaruva?), ‘ Recite to the drops!’ He recites to the drops verses addressed to Agni. The reason why he recites to the drops verses addressed to Agni, is that rain originates from gifts made from this earth, for from here it is that Agni obtains the rain; by means of these drops (falling from the omentum) he obtains those (rain) drops, and those drops rain down; therefore he recites to the drops verses addressed to Agni. When it is roasted,— 23. The Pratiprasthatzz says, ‘It is roasted: proceed?!’ The Adhvaryu, having taken the two spoons and stept across (to the north side of the fire) and called for the Sraushaé, says (to the Maitravaruza), ‘Prompt for the Sv4his‘!’ and offers (the ghee) when the Vashaé has been pronounced ®. ' Thus according to the commentator on Katy. VI, 6, 18. See also note on IV, 2, 5, 22, and Haug, Transl. Ait. Br. p. ror note. * The (invitatory) formulas are Rig-veda I, 75, 1, and III, 21, 1-5; Ait. Br. II, 12; Asv. Sr. LI, 4, 1. * The Pratiprasthatr? withdraws the omentum from the fire, and takes it (between fire and stake) to the north of the pit, where the Adhvaryu in the first place performs the so-called prazadana (vol. i, p. 438 note), after which he deposits it on the altar. KAty. VI, 6, 20. ‘ That is, for the offering-prayer or yagyé of the last fore-offering, being the last verse of whatever Apri hymn may be used; followed by a number of Svahas, each with the name of some deity or deities (cf. I, 3, 3, 22-23). * Cf. Haug, Transl. Ait. Br. p. 100, note 4. 11 KANDA, 8 ADHYAYA, 2 BRAHMANA, 26. 197
2I, 3, 3, 22-23). * Cf. Haug, Transl. Ait. Br. p. 100, note 4. 11 KANDA, 8 ADHYAYA, 2 BRAHMANA, 26. 197 24. Having offered, he bastes first the omentum, then the clotted ghee. Now the Xaraka-Adhvaryus, forsooth, baste first the clotted ghee, arguing that the clotted ghee is the breath ; and a Karaka-Adhvaryu, forsooth, cursed Yagg#avalkya for so doing, saying, ‘That Adhvaryu has shut out the breath; the breath shall depart from him!’ 25. But he, looking at his arms, said, ‘These hoary arms—what in the world has become of the Brahman’s word'!’ Let him not heed that (objection of the Xarakas) ; for this is the last fore-offering,— and this being a havis-offering, at the last foreoffering he first pours ghee into the dhruv4, being about to offer the first two butter-portions with it? Now, on the present occasion, he will first offer the omentum; therefore let him first baste the omentum, then the clotted ghee. And though he does not baste the victim with ghee, ‘lest he should baste the uncooked,’ that whole victim of his yet becomes (as it were) basted with ghee in that he bastes the omentum ; let him therefore first baste the omentum, then the clotted ghee. 26. Thereupon he makes an ‘underlayer’ of ghee (in the guhQ-spoon), and lays a piece of gold thereon. Then, cutting off the omentum (from the spits and putting it into the spoon), he says (to the Hotr7), ‘Recite (the invitatory prayer) to Agni and Soma 1 That is, so much time has gone by since I first adopted that practice, and here I am grown old and still in full vigour, Say. ‘But he, lying old and worn out, said, “ These two arms have become gray—what in the world has become of the Brahman’s word!”’ Kanva text. 2 On the two butter-portions to Agni and Soma, succeeding the fore-offerings, see part i, p. 174 note. 198 SATAPATHA-BRAHMANA. for the omentum and fat of the buck!’ He then lays (another) piece of gold on (the omentum) and bastes it twice with ghee above. 27. The reason why there is a piece of gold on both sides is this. When they offer the victim in the fire they slay it; and gold means immortal life: hence it (the victim) rests in immortal life. And so it rises from hence, and so it lives; for this reason there is a piece of gold’ on both sides. Having called for the Srausha¢, he says (to the MaitrAvaruza), ‘Prompt (the Hotz to recite the offeringprayer? on) the omentum and fat of the buck for Agni and Soma!’ He does not say, ‘... (the omentum and fat) brought forward ;’ when the Soma has been pressed he says, ‘brought forward®.’ He offers when the Vasha¢ has been pronounced. 28. Having offered the omentum, he lays the two spits together and throws them after (the omentum into the fire), with, ‘Consecrated by Svah4, go ye to Urdhvanabhas‘, son of the Maruts!’ He does so, thinking, ‘Lest these two wherewith we have cooked the omentum should come to nought.’
328. Having offered the omentum, he lays the two spits together and throws them after (the omentum into the fire), with, ‘Consecrated by Svah4, go ye to Urdhvanabhas‘, son of the Maruts!’ He does so, thinking, ‘Lest these two wherewith we have cooked the omentum should come to nought.’ 29. The reason why they perform with the omentum is this, For whatever deity the victim is seized, that same deity he pleases by means of that fat (part); and that same deity, thus pleased with that fat, waits * The K4ava text has ‘hiranyasalk4 (masc.)’ here and elsewhere. * The anuvakya and yagy4 for the omentum are Rig-veda I, 93, 1 and 5 respectively. * Atthe animal offerings on the Soma-days he adds to his praisha (order) the word ‘ prasthitam,’ lit. standing before (the altar). Katy. VI, 6, 27. Seealso S. Br. IV, 4, 3, 9. * Ordhvanabhas, ‘he who drives the clouds upwards’ (or, keeps the clouds above), or, perhaps, ‘he who is above (in) the welkin,’ is apparently a name of Vayu, the wind. Cf. III, 6, 1, 16. lt KAwDA, 8 ADHYAYA, 3 BRAHMANA, 2. 199 patiently for the other sacrificial dishes being cooked ; this is why they perform with the omentum. 30. They then cleanse themselves over the pit’. For in quieting and cutting up (the victim) they wound it; and water being a means of soothing, they now soothe it by means of water, heal it by means of water; therefore they cleanse theasetyes over the pit. he "subsequently prepares a sacrificial cake?, reason why he subsequently prepares a cake is this. Rice and barley, truly, are the sacrificial essence of all animals (victims) *; with that same essence he now completes that (victim) and makes it whole. This is why he subsequently prepares a sacrificial cake. 2. And why he proceeds with that cake after performing (offering) with the omentum is this. It is from the middle (of the victim) that this omentum is pulled out, and from the middle he now completes that (victim) by means of that sacrificial essence and makes it whole ; therefore he proceeds with that cake after performing with the omentum. The relation of 1 They do so with the mantra, V4g. S. VI, 17 (Atharva-veda VII, 89, 3; cf. Rig-veda I, 23, 22; X, 9, 8). 2 The technical name of this cake to Indra and Agni is pasupurodasa (animal-cake). The anuvakya and yagya for the chief oblation, are Rig-veda I, 93, 2 and 6 respectively ; for the Svish/akrit, III, 1, 23, and III, 54, 22; Asv. III, 8, 1; 5,9- Fer a similar performance, described in detail, see note on III, 2, 5, 22. ® On the sacrificial essence passing successively from man into the horse, the ox, the goat, and finally into the rice and barley, see I, 2, 3, 6-7. 200 SATAPATHA-BRAHMANA. this (cake to the animal offering), indeed, is one and the same everywhere; that cake is prepared after (and supplementary to) a victim. 3. Thereupon he cuts up the victim: ‘Move thrice’, and make the heart the uppermost of the thrice-moved!’ thus (he says to the slaughterer), for threefold is the sacrifice.
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.
1Hereby 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. 20. They take it along between the sacrificial stake and the fire. The reason why they do not take it across the middle (of the altar)’, where they take other sacrificial dishes, is lest they should bring the sacrifice in the middle into contact with the uncooked (omentum). And why they do not take it there outside (the altar) along the front of the sacrificial stake, is that they would thereby put it outside the sacrifice; therefore they take it along 1 [He does so, thinking], ‘Lest I should cook it on the Ahavaniya uncooked.’ Ka4nva rec. 2 «For it is for the drops that he thus lights it.’ Kazva rec. ’ That is, across the altar immediately behind the fire or high altar. - oO 2 196 SATAPATHA-BRAHMANA. between the sacrificial stake and the fire. Having gone round to the south side, the Pratiprasth4tv roasts it. 21. Thereupon the Adhvaryu, having taken ghee with the dipping-spoon, pours it upon the omentum, with, ‘May Agni graciously accept the ghee, Hail!’ Thus those drops thereof reach the fire after becoming cooked offerings, made with Sv4hé (hail) ! 22. He then says (to the Maitravaruva?), ‘ Recite to the drops!’ He recites to the drops verses addressed to Agni. The reason why he recites to the drops verses addressed to Agni, is that rain originates from gifts made from this earth, for from here it is that Agni obtains the rain; by means of these drops (falling from the omentum) he obtains those (rain) drops, and those drops rain down; therefore he recites to the drops verses addressed to Agni. When it is roasted,— 23. The Pratiprasthatzz says, ‘It is roasted: proceed?!’ The Adhvaryu, having taken the two spoons and stept across (to the north side of the fire) and called for the Sraushaé, says (to the Maitravaruza), ‘Prompt for the Sv4his‘!’ and offers (the ghee) when the Vashaé has been pronounced ®. ' Thus according to the commentator on Katy. VI, 6, 18. See also note on IV, 2, 5, 22, and Haug, Transl. Ait. Br. p. ror note. * The (invitatory) formulas are Rig-veda I, 75, 1, and III, 21, 1-5; Ait. Br. II, 12; Asv. Sr. LI, 4, 1. * The Pratiprasthatr? withdraws the omentum from the fire, and takes it (between fire and stake) to the north of the pit, where the Adhvaryu in the first place performs the so-called prazadana (vol. i, p. 438 note), after which he deposits it on the altar. KAty. VI, 6, 20. ‘ That is, for the offering-prayer or yagyé of the last fore-offering, being the last verse of whatever Apri hymn may be used; followed by a number of Svahas, each with the name of some deity or deities (cf. I, 3, 3, 22-23). * Cf. Haug, Transl. Ait. Br. p. 100, note 4. 11 KANDA, 8 ADHYAYA, 2 BRAHMANA, 26. 197
2I, 3, 3, 22-23). * Cf. Haug, Transl. Ait. Br. p. 100, note 4. 11 KANDA, 8 ADHYAYA, 2 BRAHMANA, 26. 197 24. Having offered, he bastes first the omentum, then the clotted ghee. Now the Xaraka-Adhvaryus, forsooth, baste first the clotted ghee, arguing that the clotted ghee is the breath ; and a Karaka-Adhvaryu, forsooth, cursed Yagg#avalkya for so doing, saying, ‘That Adhvaryu has shut out the breath; the breath shall depart from him!’ 25. But he, looking at his arms, said, ‘These hoary arms—what in the world has become of the Brahman’s word'!’ Let him not heed that (objection of the Xarakas) ; for this is the last fore-offering,— and this being a havis-offering, at the last foreoffering he first pours ghee into the dhruv4, being about to offer the first two butter-portions with it? Now, on the present occasion, he will first offer the omentum; therefore let him first baste the omentum, then the clotted ghee. And though he does not baste the victim with ghee, ‘lest he should baste the uncooked,’ that whole victim of his yet becomes (as it were) basted with ghee in that he bastes the omentum ; let him therefore first baste the omentum, then the clotted ghee. 26. Thereupon he makes an ‘underlayer’ of ghee (in the guhQ-spoon), and lays a piece of gold thereon. Then, cutting off the omentum (from the spits and putting it into the spoon), he says (to the Hotr7), ‘Recite (the invitatory prayer) to Agni and Soma 1 That is, so much time has gone by since I first adopted that practice, and here I am grown old and still in full vigour, Say. ‘But he, lying old and worn out, said, “ These two arms have become gray—what in the world has become of the Brahman’s word!”’ Kanva text. 2 On the two butter-portions to Agni and Soma, succeeding the fore-offerings, see part i, p. 174 note. 198 SATAPATHA-BRAHMANA. for the omentum and fat of the buck!’ He then lays (another) piece of gold on (the omentum) and bastes it twice with ghee above. 27. The reason why there is a piece of gold on both sides is this. When they offer the victim in the fire they slay it; and gold means immortal life: hence it (the victim) rests in immortal life. And so it rises from hence, and so it lives; for this reason there is a piece of gold’ on both sides. Having called for the Srausha¢, he says (to the MaitrAvaruza), ‘Prompt (the Hotz to recite the offeringprayer? on) the omentum and fat of the buck for Agni and Soma!’ He does not say, ‘... (the omentum and fat) brought forward ;’ when the Soma has been pressed he says, ‘brought forward®.’ He offers when the Vasha¢ has been pronounced. 28. Having offered the omentum, he lays the two spits together and throws them after (the omentum into the fire), with, ‘Consecrated by Svah4, go ye to Urdhvanabhas‘, son of the Maruts!’ He does so, thinking, ‘Lest these two wherewith we have cooked the omentum should come to nought.’
328. Having offered the omentum, he lays the two spits together and throws them after (the omentum into the fire), with, ‘Consecrated by Svah4, go ye to Urdhvanabhas‘, son of the Maruts!’ He does so, thinking, ‘Lest these two wherewith we have cooked the omentum should come to nought.’ 29. The reason why they perform with the omentum is this, For whatever deity the victim is seized, that same deity he pleases by means of that fat (part); and that same deity, thus pleased with that fat, waits * The K4ava text has ‘hiranyasalk4 (masc.)’ here and elsewhere. * The anuvakya and yagy4 for the omentum are Rig-veda I, 93, 1 and 5 respectively. * Atthe animal offerings on the Soma-days he adds to his praisha (order) the word ‘ prasthitam,’ lit. standing before (the altar). Katy. VI, 6, 27. Seealso S. Br. IV, 4, 3, 9. * Ordhvanabhas, ‘he who drives the clouds upwards’ (or, keeps the clouds above), or, perhaps, ‘he who is above (in) the welkin,’ is apparently a name of Vayu, the wind. Cf. III, 6, 1, 16. lt KAwDA, 8 ADHYAYA, 3 BRAHMANA, 2. 199 patiently for the other sacrificial dishes being cooked ; this is why they perform with the omentum. 30. They then cleanse themselves over the pit’. For in quieting and cutting up (the victim) they wound it; and water being a means of soothing, they now soothe it by means of water, heal it by means of water; therefore they cleanse theasetyes over the pit. he "subsequently prepares a sacrificial cake?, reason why he subsequently prepares a cake is this. Rice and barley, truly, are the sacrificial essence of all animals (victims) *; with that same essence he now completes that (victim) and makes it whole. This is why he subsequently prepares a sacrificial cake. 2. And why he proceeds with that cake after performing (offering) with the omentum is this. It is from the middle (of the victim) that this omentum is pulled out, and from the middle he now completes that (victim) by means of that sacrificial essence and makes it whole ; therefore he proceeds with that cake after performing with the omentum. The relation of 1 They do so with the mantra, V4g. S. VI, 17 (Atharva-veda VII, 89, 3; cf. Rig-veda I, 23, 22; X, 9, 8). 2 The technical name of this cake to Indra and Agni is pasupurodasa (animal-cake). The anuvakya and yagya for the chief oblation, are Rig-veda I, 93, 2 and 6 respectively ; for the Svish/akrit, III, 1, 23, and III, 54, 22; Asv. III, 8, 1; 5,9- Fer a similar performance, described in detail, see note on III, 2, 5, 22. ® On the sacrificial essence passing successively from man into the horse, the ox, the goat, and finally into the rice and barley, see I, 2, 3, 6-7. 200 SATAPATHA-BRAHMANA. this (cake to the animal offering), indeed, is one and the same everywhere; that cake is prepared after (and supplementary to) a victim. 3. Thereupon he cuts up the victim: ‘Move thrice’, and make the heart the uppermost of the thrice-moved!’ thus (he says to the slaughterer), for threefold is the sacrifice.
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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