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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The term meaning ‘having a sixteenth’ (viz. stotra), it evidently refers originally to the sacrifice, and has then also been applied to the stotra and sastra. See also Haug, Ait. Br. Transl. p. 255, note 2. * On this occasion the same rites are performed as at the sacrifice of the Agnishomfya buck (III, 6, 4, 1 seq.), viz. from the girding of the stake (III, 7, 1, 19) to the election of the Hotrz (III, 7, 4, 9). Then the other priests are elected, viz. Adhvaryu (and Pratiprasthatr:), the Pras&str’ (Maitravaruna), the Brahmandkhamsin, the Potr?, the Nesh/rz, the Agnidhra, and finally the sacrificer himself ; after which each of them makes two election-oblations (pravritahoma) of ghee, the first with, ‘ May I be well-pleasing to Speech, well-pleasing to the Lord of speech: O divine Speech, what sweetest, most pleasing speech is thine, therewith endow me! Hail to Sarasvati!’ the second with, ‘May the holy Sarasvatf, of abundant powers, rich in devotion, accept favourably our sacrifice!’ Thereupon they proceed with the animal offering up to the offering of the omentum (vap4) and cleansing (III, 8, 2, 30); after which all the eighteen priests and the sacrificer perform the Sarpana (see p. 299, note 2), that is, they step up to the eight dhishzya hearths (with formulas Vag. S. V, 31 a-d; 32 a—d respectively), the Adhvaryu then pointing out the Ahavaniya, the Bahishpavamfna place, the Katvala, &c. (with Vag.S.V, 32 e seq.); and touching the Sadas and its door-posts, and addressing Sfrya (the sun), the A:tvigs (officiating priests) and dhishnya hearths (with V, 33-34). Katy. IX, 8, 8-25. For the duties of the Udgatris, see Lafy. Sr. II, 2, 10 seq. 314 SATAPATHA-BRAHMANA, 15. Thereupon he proceeds with (the offering of) the cakes of the Soma feast. Now Soma is a god, for Soma was in the heaven ;—‘ Soma, forsooth, was Vritra; the mountains and stones are his body: thereon grows that plant called Us4n4,’ said Svetaketu Auddalaki; ‘that they bring hither and press.’ 16. Now when he slays the victim, he thereby puts flavour into it; and when he proceeds with (the offering of) the Soma feast cakes, he puts sap into it: thus it becomes Soma for him. 17. They all belong to Indra ; for Indra is the deity of the sacrifice: that is why they all belong to Indra. 18. And as to why there are a cake, parched barley-grain, a porridge, sour curds, and clotted curds,—it is that those who are the deities of the sacrifice shall be well-pleased. 19. For, when one has eaten cake here, he wishes, ‘T should like to take parched grains, I should like to eat porridge, I should like to eat sour curds, I should like to eat clotted curds!’ All these (are objects of one’s) wishes : it is in order that those who are the deities of the sacrifice shall be well-pleased. Now as to why that offering of clotted curds(payasy4) is prepared only at the morning libation, and not at the two other libations (Soma feasts).
2Now as to why that offering of clotted curds(payasy4) is prepared only at the morning libation, and not at the two other libations (Soma feasts). 20. The GéAyatri, forsooth, bears the morning libation (to the gods), the Trish¢ubh the midday libation, and the Gagatt the evening libation,—but, then, the Trish¢ubh bears the midday libation, not alone, (but) with both the Gayatri and the Brzhatt'; and the Gagatt (bears) the evening libation, not alone, 1 For the metres of which the Madhyandina-pavamana stotra is composed, see p. 333, note I. IV KANDA, 2 ADHYAYA, 5 BRAHMANA, 22. 315 (but) with the GAyatrt, the Kakubh, and Ushzih, and the Anush¢ubh }. 21. The GAyatrt alone bears singly the morning libation,—with those two sets of five (pankti) 2, the set of five chants, and the set of five oblations: there are four Agya (chants) * and the Bahishpavamana is the fifth,—the Pankti metre is five-footed— with that pankti of chants, not alone, the GAyatrt bears the morning libation. 22. To Indra belongs the cake, to the two bay steeds the parched grains (dh4na4) *, to Pdshan the porridge (karambha), to Sarasvatt the sour curds (dadhi), and to Mitra and Varuma the clotted curds (payasy4)§—the Pankti is five-footed—with that pankti of oblations, not alone, the GAyatri bears the 1 The Arbhava or Tritiya-pavam4na stotra, Samav. II, 39-52 (see note on IV, 3, 5, 24), is made up of five parts, composed chiefly in the Gayatri, Kakubh, Ush#ih, Anushfubh, and Gagatt metres respectively. It is chanted in the Saptadasa-stoma, the seventeen verses being obtained in the following way. The Gayatri triplet (II, 39-41) is chanted twice, in the Gayatra and Samhita tunes, making six verses. Then verses 42 and 44 once each, in the Sapha and Paushkala tunes respectively. Then the triplet II, 47-49 twice, in the SyAvasva and Andhigava tunes (six verses). And finally the triplet II, 50-52 once, in the KAva tune (three verses). This makes together seventeen verses. Verses 43, 45, and 46 of the Samhita are omitted in the chanting. ? Pankti means both ‘a set of five,’ and the pankti metre, consisting of five octosyllabic feet. S See p. 325, note 2. ‘ Taitt. Br. I, 5, 11 assigns them to the Asvins, for the reason that they performed cures therewith. * These five sacrificial dishes, called savantyah (or aindr4A) purodasah, are placed together in one vessel (p4tri}—the purodasa proper, or rice-cake to Indra, being placed in the centre—and oblations are made from them to the respective deities at one and the same time, two pieces being cut from each dish into the guhd for the chief offering, and one piece from each into the upabhrit 316 SATAPATHA-BRAHMANA. morning libation (to the gods): for the sake of completing that pankti, that oblation of clotted curds to Mitra and Varuza is prepared only at the morning libation, and not at the two other libations. Tuirp ApiyAya. First BRAHMANA. 1. Having drunk (Soma)! and said, ‘We are
3morning libation (to the gods): for the sake of completing that pankti, that oblation of clotted curds to Mitra and Varuza is prepared only at the morning libation, and not at the two other libations. Tuirp ApiyAya. First BRAHMANA. 1. Having drunk (Soma)! and said, ‘We are spoon, for the svish/akrit. While cutting the portion he calls on the Maitravaruma to ‘ Recite (the invitatory prayer) of the cakes of the morning feast for Indral’ The anuvaky4 (Rig-veda III, 52, 1) having been recited by the Maitravaruza, the Adhvaryu steps to the fire, calls on the Agnfdhra for the Srausha/ formula (see I, 5, 2, 16, with note), and thereupon on the Maitravaruaa to ‘Urge the cakes of the morning feast brought forward for Indra!’ That priest then urges, ‘Let the Hotr pronounce the offering prayer to Indra! May Indra with his bays eat the grain! [O Hotar, pronounce the offering prayer! ]’ Whereupon the Hotr? recites, ‘We who worship (part i, p. 142, note),—-May Indra with his bays eat the grains, with PQshan the porridge; with Sarasvati, with Bh&ratf, the sour curds, with Mitra and Varuaa the clotted curds! [cf. Ait. Br. II, 24; Taitt. Br. I, 5,11; Asv. V, 4, 3] Vaushat |’ when the Adhvaryu pours the oblation into the fire. For the oblation to Agni Svish/akrit the invitatory prayer is Rig-veda III, 28, 1, and the offering formula ‘ Havir agne vihi,’ ‘ graciously accept the offering, O Agni!’ The offerings completed, the dishes of sacrificial food are placed on the Hotrz’s hearth. 1 The Purodasa offerings, described in the preceding paragraphs, are followed by libations from the dvidevatya cups, viz. the Aindravayava, Maitravaruna, and Asvina. Each time the Adhvaryu is about to make a libation, the Pratiprasthatr? draws Soma-juice into the Aditya cup (patra) and makes libations therefrom immediately after the Adhvaryu on the north side of the fire. And each time he pours the remains from the Aditya cup into the Aditya sthlt with, ‘Thee to the Adityas!’ finally covering the latter with the former (see IV, 3, 5, 6). Then follows the filling of the cups of the Kamasins (see p. 287, note 2), and the libations from the Sukra and Manthin grahas (already anticipated in IV, 2, 1, 13- 31) and from the cups of the Kamasins. Thereupon the Adhvaryu goes to the Sadas and sits down opposite the Hotr/; and in alternate draughts and with mutual ‘invitations’ they empty the Iv KANDA, 3 ADHYAYA, I BRAHMANA, 3. 317 invited together?, he (the Adhvaryu) rises. He takes a piece of the cake, and at the place where the A#fAvaka, being seated, is now (about to) recite, he puts the piece of cake in his hand and says, ‘O A&favaka, say what thou hast to say!’ Now, the A#sAvaka was excluded (from the Soma) *.
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.
1The term meaning ‘having a sixteenth’ (viz. stotra), it evidently refers originally to the sacrifice, and has then also been applied to the stotra and sastra. See also Haug, Ait. Br. Transl. p. 255, note 2. * On this occasion the same rites are performed as at the sacrifice of the Agnishomfya buck (III, 6, 4, 1 seq.), viz. from the girding of the stake (III, 7, 1, 19) to the election of the Hotrz (III, 7, 4, 9). Then the other priests are elected, viz. Adhvaryu (and Pratiprasthatr:), the Pras&str’ (Maitravaruna), the Brahmandkhamsin, the Potr?, the Nesh/rz, the Agnidhra, and finally the sacrificer himself ; after which each of them makes two election-oblations (pravritahoma) of ghee, the first with, ‘ May I be well-pleasing to Speech, well-pleasing to the Lord of speech: O divine Speech, what sweetest, most pleasing speech is thine, therewith endow me! Hail to Sarasvati!’ the second with, ‘May the holy Sarasvatf, of abundant powers, rich in devotion, accept favourably our sacrifice!’ Thereupon they proceed with the animal offering up to the offering of the omentum (vap4) and cleansing (III, 8, 2, 30); after which all the eighteen priests and the sacrificer perform the Sarpana (see p. 299, note 2), that is, they step up to the eight dhishzya hearths (with formulas Vag. S. V, 31 a-d; 32 a—d respectively), the Adhvaryu then pointing out the Ahavaniya, the Bahishpavamfna place, the Katvala, &c. (with Vag.S.V, 32 e seq.); and touching the Sadas and its door-posts, and addressing Sfrya (the sun), the A:tvigs (officiating priests) and dhishnya hearths (with V, 33-34). Katy. IX, 8, 8-25. For the duties of the Udgatris, see Lafy. Sr. II, 2, 10 seq. 314 SATAPATHA-BRAHMANA, 15. Thereupon he proceeds with (the offering of) the cakes of the Soma feast. Now Soma is a god, for Soma was in the heaven ;—‘ Soma, forsooth, was Vritra; the mountains and stones are his body: thereon grows that plant called Us4n4,’ said Svetaketu Auddalaki; ‘that they bring hither and press.’ 16. Now when he slays the victim, he thereby puts flavour into it; and when he proceeds with (the offering of) the Soma feast cakes, he puts sap into it: thus it becomes Soma for him. 17. They all belong to Indra ; for Indra is the deity of the sacrifice: that is why they all belong to Indra. 18. And as to why there are a cake, parched barley-grain, a porridge, sour curds, and clotted curds,—it is that those who are the deities of the sacrifice shall be well-pleased. 19. For, when one has eaten cake here, he wishes, ‘T should like to take parched grains, I should like to eat porridge, I should like to eat sour curds, I should like to eat clotted curds!’ All these (are objects of one’s) wishes : it is in order that those who are the deities of the sacrifice shall be well-pleased. Now as to why that offering of clotted curds(payasy4) is prepared only at the morning libation, and not at the two other libations (Soma feasts).
2Now as to why that offering of clotted curds(payasy4) is prepared only at the morning libation, and not at the two other libations (Soma feasts). 20. The GéAyatri, forsooth, bears the morning libation (to the gods), the Trish¢ubh the midday libation, and the Gagatt the evening libation,—but, then, the Trish¢ubh bears the midday libation, not alone, (but) with both the Gayatri and the Brzhatt'; and the Gagatt (bears) the evening libation, not alone, 1 For the metres of which the Madhyandina-pavamana stotra is composed, see p. 333, note I. IV KANDA, 2 ADHYAYA, 5 BRAHMANA, 22. 315 (but) with the GAyatrt, the Kakubh, and Ushzih, and the Anush¢ubh }. 21. The GAyatrt alone bears singly the morning libation,—with those two sets of five (pankti) 2, the set of five chants, and the set of five oblations: there are four Agya (chants) * and the Bahishpavamana is the fifth,—the Pankti metre is five-footed— with that pankti of chants, not alone, the GAyatrt bears the morning libation. 22. To Indra belongs the cake, to the two bay steeds the parched grains (dh4na4) *, to Pdshan the porridge (karambha), to Sarasvatt the sour curds (dadhi), and to Mitra and Varuma the clotted curds (payasy4)§—the Pankti is five-footed—with that pankti of oblations, not alone, the GAyatri bears the 1 The Arbhava or Tritiya-pavam4na stotra, Samav. II, 39-52 (see note on IV, 3, 5, 24), is made up of five parts, composed chiefly in the Gayatri, Kakubh, Ush#ih, Anushfubh, and Gagatt metres respectively. It is chanted in the Saptadasa-stoma, the seventeen verses being obtained in the following way. The Gayatri triplet (II, 39-41) is chanted twice, in the Gayatra and Samhita tunes, making six verses. Then verses 42 and 44 once each, in the Sapha and Paushkala tunes respectively. Then the triplet II, 47-49 twice, in the SyAvasva and Andhigava tunes (six verses). And finally the triplet II, 50-52 once, in the KAva tune (three verses). This makes together seventeen verses. Verses 43, 45, and 46 of the Samhita are omitted in the chanting. ? Pankti means both ‘a set of five,’ and the pankti metre, consisting of five octosyllabic feet. S See p. 325, note 2. ‘ Taitt. Br. I, 5, 11 assigns them to the Asvins, for the reason that they performed cures therewith. * These five sacrificial dishes, called savantyah (or aindr4A) purodasah, are placed together in one vessel (p4tri}—the purodasa proper, or rice-cake to Indra, being placed in the centre—and oblations are made from them to the respective deities at one and the same time, two pieces being cut from each dish into the guhd for the chief offering, and one piece from each into the upabhrit 316 SATAPATHA-BRAHMANA. morning libation (to the gods): for the sake of completing that pankti, that oblation of clotted curds to Mitra and Varuza is prepared only at the morning libation, and not at the two other libations. Tuirp ApiyAya. First BRAHMANA. 1. Having drunk (Soma)! and said, ‘We are
3morning libation (to the gods): for the sake of completing that pankti, that oblation of clotted curds to Mitra and Varuza is prepared only at the morning libation, and not at the two other libations. Tuirp ApiyAya. First BRAHMANA. 1. Having drunk (Soma)! and said, ‘We are spoon, for the svish/akrit. While cutting the portion he calls on the Maitravaruma to ‘ Recite (the invitatory prayer) of the cakes of the morning feast for Indral’ The anuvaky4 (Rig-veda III, 52, 1) having been recited by the Maitravaruza, the Adhvaryu steps to the fire, calls on the Agnfdhra for the Srausha/ formula (see I, 5, 2, 16, with note), and thereupon on the Maitravaruaa to ‘Urge the cakes of the morning feast brought forward for Indra!’ That priest then urges, ‘Let the Hotr pronounce the offering prayer to Indra! May Indra with his bays eat the grain! [O Hotar, pronounce the offering prayer! ]’ Whereupon the Hotr? recites, ‘We who worship (part i, p. 142, note),—-May Indra with his bays eat the grains, with PQshan the porridge; with Sarasvati, with Bh&ratf, the sour curds, with Mitra and Varuaa the clotted curds! [cf. Ait. Br. II, 24; Taitt. Br. I, 5,11; Asv. V, 4, 3] Vaushat |’ when the Adhvaryu pours the oblation into the fire. For the oblation to Agni Svish/akrit the invitatory prayer is Rig-veda III, 28, 1, and the offering formula ‘ Havir agne vihi,’ ‘ graciously accept the offering, O Agni!’ The offerings completed, the dishes of sacrificial food are placed on the Hotrz’s hearth. 1 The Purodasa offerings, described in the preceding paragraphs, are followed by libations from the dvidevatya cups, viz. the Aindravayava, Maitravaruna, and Asvina. Each time the Adhvaryu is about to make a libation, the Pratiprasthatr? draws Soma-juice into the Aditya cup (patra) and makes libations therefrom immediately after the Adhvaryu on the north side of the fire. And each time he pours the remains from the Aditya cup into the Aditya sthlt with, ‘Thee to the Adityas!’ finally covering the latter with the former (see IV, 3, 5, 6). Then follows the filling of the cups of the Kamasins (see p. 287, note 2), and the libations from the Sukra and Manthin grahas (already anticipated in IV, 2, 1, 13- 31) and from the cups of the Kamasins. Thereupon the Adhvaryu goes to the Sadas and sits down opposite the Hotr/; and in alternate draughts and with mutual ‘invitations’ they empty the Iv KANDA, 3 ADHYAYA, I BRAHMANA, 3. 317 invited together?, he (the Adhvaryu) rises. He takes a piece of the cake, and at the place where the A#fAvaka, being seated, is now (about to) recite, he puts the piece of cake in his hand and says, ‘O A&favaka, say what thou hast to say!’ Now, the A#sAvaka was excluded (from the Soma) *.
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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