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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Iv KANDA, 3 ADHYAYA, 2 BRAHMAMNA, I. 325 what rays of his there are, they are the All-gods: therefore he draws it with the Sukra cup. — 27. He draws it from that (Soma in the Dromzakalasa) with (Vag. S. VII, 33; Rig-veda I, 3, 7), ‘Ye protectors and supporters of men, O All-gods, come hither, ye givers, to the giver’s liquor!— Thou art taken with a support: thee to the All-gods!’ with ‘This is thy womb: thee to the All-gads!’ he deposits it', for it is for the Allgods that he draws it. SEeconp BRAHMANA. 1. Now truly when the Hotz? praises (recites the sastra’), he sings, and to him thus singing the ! Viz. in the place of the Sukra cup, on the south-east corner of the khara or mound. ; * Every chant or hymn (stotra) of the Udgatr’s is followed by a “song of praise’ (sastra) recited by the Hotry or one of his three assistants (Maitravaruma, Brahman4zhamsin, and Adhfvaka); the first two sastras at each savana being recited by the Hotrz, and the three additional ones at the morning and midday feast by his assistants (Hotrakas). The exact correlation between the stotras and sastras at the three savanas will appear from the following table :— I. Prdta4-savana. 1. Bahish-pavam4na-stotra. 1. Agya-sastra (Hotr?). 2. Agya-stotra a. Pratiga-sastra (Hotr7). 3- ” 3- A 4 ” dhuryas. 4. | Rares (Hotrakas}. 5. ” 5- II. M&dhyandina-savana. 6. M&dhyandina-pavam 4na- 6. Marutvatfya-sastra (Hotr?). stotra. 4. Prishsha-stotra 4. Nishkevalya-sastra (Hotr?). 8, ’ 8. ”» ” 9. . dhuryas. 9 » > (Hotrakas). 10. 10. ” ” ” 326 _ SATAPATHA-BRAHMANA. Adhvaryu responds (prati-4-gar), whence the name response (pratigara). 2. [The Hot] calls upon that (Adhvaryu) seated (before him) with his face towards the east’. For all Il. Tritiya-savana, 11. Arbhava (or Tritiya)-pava- | 11. Vaisvadeva-sastra (Hotr?). mana. 12. Agnishfoma-siman (Yagha- | 12. Agniméruta-sastra (Hotr?). yagiilya). These are the twelve stotras and sastras of the Agnishfoma. At the Ukthya sacrifice, the performance of the evening feast is — completed by the addition of three uktha stotras and sastras, one for each Hotraka. 1 While the Adhvaryu sits before the Sadas, with his back to the Hotr?.(p. 322, note 1), the latter petforms the (tfshzim-) gapa— i.e. the muttering of the formula ‘May Father Matarisvan grant flawless (verse-) feet! may the bards sing flawless hymns!’ &c. Ait. Br. II, 38; Asv. Sr. V, 9, 1—after which he addresses to the Adhvaryu his call (ah4va), ‘sdms4vdm (let us two recite, Om)!’
2the muttering of the formula ‘May Father Matarisvan grant flawless (verse-) feet! may the bards sing flawless hymns!’ &c. Ait. Br. II, 38; Asv. Sr. V, 9, 1—after which he addresses to the Adhvaryu his call (ah4va), ‘sdms4vdm (let us two recite, Om)!’ '—which formula is used at all sastras, except that, at the midday and evening libations, it is preceded by ‘ Adhvaryo’ (O Adhvaryu) ; while at the evening savana the first syllable of the verb is repeated, thus ‘ sosoms4vo.’—The Adhvaryu rises, turns round so as to face the Hotr?, and responds by ‘ soms&mo daiva _(we recite, O divine one)!’ According to Ait. Br. III, 12, the Ahava and Pratigara together are to consist of the number of syllables corresponding to the metre of the respective libation, viz. 8, 11, 12 respectively. Then follows the Hotr:’s Tfshnim-samsa or ‘silent praise ;’ viz. ‘Earth! Agni is the light, the light is Agni, Om!—Indra is the light, Ether! the light is Indra, Om! Sfrya is the light, the light, Heaven! is Sirya, Om1!’-—This is followed by a Purorué, or preliminary invocation of a deity, recited in a loud voice, and consisting of twelve short formulas resembling the Nivid (part i, p. 114, note 2; ib. I, 4, 2, 5 seq.), which, indeed, takes its place in the sastras of the midday and evening libations, being inserted in the middle or before the last verse of the hymn of the sastra; viz. ‘Agni kindled by the gods, Agni kindled by man, Agni the well-kindling, the Hotr: chosen by the gods, the Hotr? chosen by men, the carrier of offerings, the leader of sacrifices, the irresistible Hotr7, the swift carrier of oblations: may he, the god, IV KANDA, 3 ADHYAYA, 2 BRAHMANA, 3. 327 others except the Udg4tzz perform their priestly duties while facing the east, and in this manner that priestly duty of his is performed towards the east. 3. Now the Udgatr? is Pragdpati, and the Hotz, (being) the Azk (fem.), is a female. And when he chants, then the Udgat, PragApati, implants seed in the female Hotrz, the Rzk; this the Hotr? brings forth by means of the sastra (recitation), he sharpens
33. Now the Udgatr? is Pragdpati, and the Hotz, (being) the Azk (fem.), is a female. And when he chants, then the Udgat, PragApati, implants seed in the female Hotrz, the Rzk; this the Hotr? brings forth by means of the sastra (recitation), he sharpens bring hither the gods! may Agni, the god, worship the gods! may (Agni), the knower of beings, perform the sacrificial rites!’ (Ait. Br. II, 34.) Then follows the hymn, the Agya-skta, the chief part of the sastra, viz. Rig-veda III, 13, ‘To him, your god Agni, will I sing with loudest voice; may he come hither to us with the gods; may he, the best offerer, sit down on our sacred grass!’ &c.; the seven (anush/ubh) verses of which are recited.in the order 1, 5, 4, 6,.3, 2,7. The-first and last verses being, however, repeated thrice, the number is thus raised to eleven. The recitation of the hymn is followed by the so-called ukthavirya (‘the strength of the praise’), consisting of the formula uktham v44i, ‘ praise hath been sung,’ with some words added to it differing at different sastras,—at the present sastra ‘ghosh4ya tv,’ ‘thee (I have ‘recited) for sound (praise)!’ [for school-differences as to these formulas, see Haug, Transl. Ait. Br. p. 1'77],—to which the Adhvaryu responds, Om ukthas44, ‘yea, singer of praise!’ The Ukthavirya, together with the response, is again to consist of as many syllables as the characteristic metre of the respective libation. Then follows the recitation, by the Agnidhra (Ait. Br. VI, 14), of the y4gy4 or offering prayer, viz. Rig-veda III, 25, 4.—As regards the term ‘fgya,’ the Pag&. Br. VII, 2, 1, 2, derives it from Agi, a race, in accordance with the following legend: When Prag4pati offered himself as a sacrifice to the gods, the latter could not agree as to which of them should have the first share. PragApati then proposed that they should run a race for it. In this race Agni came off first, then Mitravaruna, then Indra. To each of these three divinities an Agya was thereupon assigned ; and, by a secret understanding between Indra and Agni, these two divided the fourth 4gya between them. Hence the 4gneya, maitravaruaa, aindra, and aindr4gna sastra (and stotra), belonging to the Hotrr, Maitravaruma, Brahmandzhamsin, and A#A4vaka priests respectively. 328 SATAPATHA-BRAHMANA. it even as this man is sharpened’, and because he thereby sharpens (so) therefore it is called sastra. 4. Having turned round (so as to face the Hotvz, the Adhvaryu) then responds : thereby he quickens ? that implanted seed. On the other hand, were he to respond while standing with his face turned away (from the Hotvz), that implanted seed would assuredly perish away, and would not be brought forth; but thus facing each other (the male and female) bring forth the implanted seed.
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.
1Iv KANDA, 3 ADHYAYA, 2 BRAHMAMNA, I. 325 what rays of his there are, they are the All-gods: therefore he draws it with the Sukra cup. — 27. He draws it from that (Soma in the Dromzakalasa) with (Vag. S. VII, 33; Rig-veda I, 3, 7), ‘Ye protectors and supporters of men, O All-gods, come hither, ye givers, to the giver’s liquor!— Thou art taken with a support: thee to the All-gods!’ with ‘This is thy womb: thee to the All-gads!’ he deposits it', for it is for the Allgods that he draws it. SEeconp BRAHMANA. 1. Now truly when the Hotz? praises (recites the sastra’), he sings, and to him thus singing the ! Viz. in the place of the Sukra cup, on the south-east corner of the khara or mound. ; * Every chant or hymn (stotra) of the Udgatr’s is followed by a “song of praise’ (sastra) recited by the Hotry or one of his three assistants (Maitravaruma, Brahman4zhamsin, and Adhfvaka); the first two sastras at each savana being recited by the Hotrz, and the three additional ones at the morning and midday feast by his assistants (Hotrakas). The exact correlation between the stotras and sastras at the three savanas will appear from the following table :— I. Prdta4-savana. 1. Bahish-pavam4na-stotra. 1. Agya-sastra (Hotr?). 2. Agya-stotra a. Pratiga-sastra (Hotr7). 3- ” 3- A 4 ” dhuryas. 4. | Rares (Hotrakas}. 5. ” 5- II. M&dhyandina-savana. 6. M&dhyandina-pavam 4na- 6. Marutvatfya-sastra (Hotr?). stotra. 4. Prishsha-stotra 4. Nishkevalya-sastra (Hotr?). 8, ’ 8. ”» ” 9. . dhuryas. 9 » > (Hotrakas). 10. 10. ” ” ” 326 _ SATAPATHA-BRAHMANA. Adhvaryu responds (prati-4-gar), whence the name response (pratigara). 2. [The Hot] calls upon that (Adhvaryu) seated (before him) with his face towards the east’. For all Il. Tritiya-savana, 11. Arbhava (or Tritiya)-pava- | 11. Vaisvadeva-sastra (Hotr?). mana. 12. Agnishfoma-siman (Yagha- | 12. Agniméruta-sastra (Hotr?). yagiilya). These are the twelve stotras and sastras of the Agnishfoma. At the Ukthya sacrifice, the performance of the evening feast is — completed by the addition of three uktha stotras and sastras, one for each Hotraka. 1 While the Adhvaryu sits before the Sadas, with his back to the Hotr?.(p. 322, note 1), the latter petforms the (tfshzim-) gapa— i.e. the muttering of the formula ‘May Father Matarisvan grant flawless (verse-) feet! may the bards sing flawless hymns!’ &c. Ait. Br. II, 38; Asv. Sr. V, 9, 1—after which he addresses to the Adhvaryu his call (ah4va), ‘sdms4vdm (let us two recite, Om)!’
2the muttering of the formula ‘May Father Matarisvan grant flawless (verse-) feet! may the bards sing flawless hymns!’ &c. Ait. Br. II, 38; Asv. Sr. V, 9, 1—after which he addresses to the Adhvaryu his call (ah4va), ‘sdms4vdm (let us two recite, Om)!’ '—which formula is used at all sastras, except that, at the midday and evening libations, it is preceded by ‘ Adhvaryo’ (O Adhvaryu) ; while at the evening savana the first syllable of the verb is repeated, thus ‘ sosoms4vo.’—The Adhvaryu rises, turns round so as to face the Hotr?, and responds by ‘ soms&mo daiva _(we recite, O divine one)!’ According to Ait. Br. III, 12, the Ahava and Pratigara together are to consist of the number of syllables corresponding to the metre of the respective libation, viz. 8, 11, 12 respectively. Then follows the Hotr:’s Tfshnim-samsa or ‘silent praise ;’ viz. ‘Earth! Agni is the light, the light is Agni, Om!—Indra is the light, Ether! the light is Indra, Om! Sfrya is the light, the light, Heaven! is Sirya, Om1!’-—This is followed by a Purorué, or preliminary invocation of a deity, recited in a loud voice, and consisting of twelve short formulas resembling the Nivid (part i, p. 114, note 2; ib. I, 4, 2, 5 seq.), which, indeed, takes its place in the sastras of the midday and evening libations, being inserted in the middle or before the last verse of the hymn of the sastra; viz. ‘Agni kindled by the gods, Agni kindled by man, Agni the well-kindling, the Hotr: chosen by the gods, the Hotr? chosen by men, the carrier of offerings, the leader of sacrifices, the irresistible Hotr7, the swift carrier of oblations: may he, the god, IV KANDA, 3 ADHYAYA, 2 BRAHMANA, 3. 327 others except the Udg4tzz perform their priestly duties while facing the east, and in this manner that priestly duty of his is performed towards the east. 3. Now the Udgatr? is Pragdpati, and the Hotz, (being) the Azk (fem.), is a female. And when he chants, then the Udgat, PragApati, implants seed in the female Hotrz, the Rzk; this the Hotr? brings forth by means of the sastra (recitation), he sharpens
33. Now the Udgatr? is Pragdpati, and the Hotz, (being) the Azk (fem.), is a female. And when he chants, then the Udgat, PragApati, implants seed in the female Hotrz, the Rzk; this the Hotr? brings forth by means of the sastra (recitation), he sharpens bring hither the gods! may Agni, the god, worship the gods! may (Agni), the knower of beings, perform the sacrificial rites!’ (Ait. Br. II, 34.) Then follows the hymn, the Agya-skta, the chief part of the sastra, viz. Rig-veda III, 13, ‘To him, your god Agni, will I sing with loudest voice; may he come hither to us with the gods; may he, the best offerer, sit down on our sacred grass!’ &c.; the seven (anush/ubh) verses of which are recited.in the order 1, 5, 4, 6,.3, 2,7. The-first and last verses being, however, repeated thrice, the number is thus raised to eleven. The recitation of the hymn is followed by the so-called ukthavirya (‘the strength of the praise’), consisting of the formula uktham v44i, ‘ praise hath been sung,’ with some words added to it differing at different sastras,—at the present sastra ‘ghosh4ya tv,’ ‘thee (I have ‘recited) for sound (praise)!’ [for school-differences as to these formulas, see Haug, Transl. Ait. Br. p. 1'77],—to which the Adhvaryu responds, Om ukthas44, ‘yea, singer of praise!’ The Ukthavirya, together with the response, is again to consist of as many syllables as the characteristic metre of the respective libation. Then follows the recitation, by the Agnidhra (Ait. Br. VI, 14), of the y4gy4 or offering prayer, viz. Rig-veda III, 25, 4.—As regards the term ‘fgya,’ the Pag&. Br. VII, 2, 1, 2, derives it from Agi, a race, in accordance with the following legend: When Prag4pati offered himself as a sacrifice to the gods, the latter could not agree as to which of them should have the first share. PragApati then proposed that they should run a race for it. In this race Agni came off first, then Mitravaruna, then Indra. To each of these three divinities an Agya was thereupon assigned ; and, by a secret understanding between Indra and Agni, these two divided the fourth 4gya between them. Hence the 4gneya, maitravaruaa, aindra, and aindr4gna sastra (and stotra), belonging to the Hotrr, Maitravaruma, Brahmandzhamsin, and A#A4vaka priests respectively. 328 SATAPATHA-BRAHMANA. it even as this man is sharpened’, and because he thereby sharpens (so) therefore it is called sastra. 4. Having turned round (so as to face the Hotvz, the Adhvaryu) then responds : thereby he quickens ? that implanted seed. On the other hand, were he to respond while standing with his face turned away (from the Hotvz), that implanted seed would assuredly perish away, and would not be brought forth; but thus facing each other (the male and female) bring forth the implanted seed.
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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