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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
116. ‘Go ye forward in the way of truth,—for whosoever walks in the way of the gods, walks in the way of truth ;—‘ ye of shining (4andra) gifts!’ whereby they walk with that light (4andra, the moon). 1 The cows are driven past him along the back of the altar, between the hall and Sadas, and then along the north side of the altar, south of the Agntdhra and between the pit (A4tv4la) and heap of rubbish (utkara), the sacrificer following them as far as the Agnidhra. At the same time the Subrahmamyé litany (see III, 3, 4, 17 seq.) may be recited. ® Sayama explains ‘ rap4ni’ by ‘ samarthy4ni,’ capabilities, powers. Iv KANDA, 3 ADHYAYA, 4 BRAHMANA, 20. 345 17. He then goes to the Sadas, saying, ‘Behold thou the heaven, behold the air!’ whereby he means to say, ‘ May I through thee, the dakshiz4, see the (heavenly) world.’ 18. Thereupon he looks on the Sadas, with, ‘Unite with the Sadas-priests!’ whereby he means to say, ‘ May the Sadas-priests not go beyond thee !’ 19. He then takes the gold and goes up to the Agntdhra (fire-house), saying (Vag. S. VII, 46), ‘May I this day obtain a Brahman who has a father and forefathers!’—for he who is renowned and of renowned family, is one who has a father and forefathers; and by the gifts which he gives to a renowned (priest), though they be but few, he gains great things—‘ A Ashi, the scion of Rzshis,’ for he who is renowned as learned in sacred lore, is a Rishi, the scion of Azshis ;—‘of well-bestowed gifts,’ for he indeed is one on whom gifts are wellbestowed. 20. Having thus respectfully sat down by the Agnidh, he gives him the gold, with ‘Given (rata) by us, go ye to the gods!’—for whatever sacrificial gift he gives unhesitatingly, with a liberal (rata) mind, thereby he gains great things, ‘Go ye to the gods,’ he says, for he who sacrifices, sacrifices with the hope, ‘May there be a place for me in the world of the gods ;’ and he thus makes him a sharer in the world of the gods.—‘ Enter ye to the Giver!’ whereby he means to say, ‘Enter ye into me!’ and thus those (cows)! do not get lost to him. And as to his giving ? The cows (and other gifts) are presented at the same time, viz. either a hundred to each officiating priest, or to each his proportionate share of an aggregate of a hundred cows, viz. twelve cows 346 SATAPATHA-BRAHMANA. a dakshiz4 first to the Agntdh, it was from thence (from the Agntdhra)! that all the gods gained immortality : therefore he gives the dakshiza first to the Agntdh.
2twelve cows 346 SATAPATHA-BRAHMANA. a dakshiz4 first to the Agntdh, it was from thence (from the Agntdhra)! that all the gods gained immortality : therefore he gives the dakshiza first to the Agntdh. 21. Then, approaching in the same way, he gives some gold to an Atreya *, For, at the time when they recite the morning prayer, they were once upon a time singing praises here in front‘. Now Atri was the Hotvz of the Azshis. Then the darkness of the Asuras came rushing into the Sadas. The Azshis said to Atri, ‘Come back here, and dispel this darkness!’ He dispelled that darkness ; and thinking, ‘He indeed is the light who has dispelled this darkness,’ they brought him this light, gold, for a sacrificial gift,—for gold is indeed light; and by that same splendour and energy the Ashi dispelled the darkness. And so does he now also dispel the darkness by that light: therefore he bestows gold on an Atreya. to each of the first four priests, six to each of the second four (Brahman&khamsin, &c., see § 22), four to each of the third four, and three cows to each of the remaining four priests. 1 See III, 6, 1, 27-28. * That is, one of Atreya descent, who does not officiate as a priest, and who is seated in front of the Sadas. According to the Kanva text (and Katy. X, 2, 21) the Adhvaryu approaches him with ‘Ka Atreyam’—who @ sees) the Atreya?—thrice repeated. K&tyayana specifies some subdivision of the (female line of) the treya race—also mentioned in the same order in the Pravaradhyaya—as excluded from this privilege. On this legend cf. V, 3, 2, 2; Taitt. S. II, 1, 2,2; Tasdya Br. VI, 6, 8; Ind. Stud. ITI, p. 464. 5 Viz. early in the morning of the sutyd day, when the Prataranuvika is recited. See p. 229, note 2. ‘ I take ‘pura’ in the sense of ‘in front’ (cf. III, 9, 1, 12), that is, in the havirdhana shed, and not in that of ‘formerly ’ (Ind. Stud. X, 158). The Kanva text brings out the meaning still more clearly : Sa yad 4treyaya hirazyam dadaty, atrir hi va rzshtvam hota sa yatro IV KANDA, 3 ADHYAYA, 4 BRAHMANA, 24.- 247 22. Then to the Brahman, for the Brahman watches over the sacrifice from the south. Then to the Udgatv¢ (chanter); then to the Hotz; then to the two Adhvaryus, seated in the cart-shed. Then, having returned (to the Sadas he presents gold) to the Prastotvz; then to the Maitravaruza; then to the BrahmazAshamsin; then to the Potsz; then to the Nesh¢7z ; then to the AZZ4v4ka; then to the Unnet77; then to the Gr4vastut ; then to the Subrahmazy4. To the Pratihartvz he presents it last, since he is the restrainer(pratihartvz)1: he thus in the end restrains (the cows) for him, and so they do not become lost to him.
3To the Pratihartvz he presents it last, since he is the restrainer(pratihartvz)1: he thus in the end restrains (the cows) for him, and so they do not become lost to him. 23. Thereupon he (the Adhvaryu) says (to the Maitravaruma), ‘Recite (the invitatory prayer) to Indra, followed by the Maruts!’ Now when, in the beginning, Pragdpati gave gifts, Indra thought within himself, ‘Everything here, forsooth, he will give away, and not anything will he leave for us. He then, to stop the giving, raised up that thunderbolt ‘Recite to Indra Marutvat!’ and thereafter he (Pragdpati) gave no more. And in like manner is that thunderbolt ‘Recite to Indra Marutvat!’ now raised up to stop the giving, and thereafter he (the sacrificer) gives no more. 24. There are, then, four (kinds of) sacrificial gifts: Gold—thereby indeed he preserves his own life, for gold is life. That he (Pragdpati or Varuza) gave ha va ada 4sinaé prataranuvakam anvaha tad dha smaitat purésino hot samsaty atha pas#4t tama’ sado ’bhipupluve. Te hofus tamo v4 idam sado ’bhyaprosh/eti pratyan prehfti pratyan prehiti sa pratyan prait sa tat tamo ’pahan, &c. Sdyaaa also interprets it by ‘pfirvasmin pradese 4havantyasya samipe.’ 1 For the part taken by the Pratihartr: in the chanting of stotras, see p. 310, note 1. 348 SATAPATHA-BRAHMANA. to Agni, performing the office of the Agntdh (firekindler): wherefore now also gold is given to the Agnidh. 25. Then the Cow—thereby he preserves his own breath, for the cow is breath, since the cow is food, and breath also is food: her he gave to Rudra, the Hots. 26. Then Cloth—thereby he preserves his own skin, for the cloth is skin: this he gave to Brvzhaspati, who chanted. 27. Then the Horse—for the horse is a thunderbolt: he thereby makes. the thunderbolt the leader. And, moreover, he who sacrifices, sacrifices with the hope ‘ May there be a place for me in Yama’s world!’ He thus makes him a sharer in Yama’s world. This he gave to Yama, the Brahman. 28. The (proffered) gold he (the Adhvaryu) goes to meet (accepts) with (V4g. S. VII, 47), ‘Let Varuza give thee to me (who am) Agni!’ for to Agni Varuaa gave it. ‘May I obtainimmortality! be thou life to the giver, joy (mayas) to me, the receiver!’ 29. And the cow he accepts with, ‘Let Varuza give thee to me, Rudra!’ for to Rudra Varuna gave her. ‘May I obtainimmortality! be thou breath to the giver, strength (vayas) to me, the receiver!’ 30. And the cloth he accepts with, ‘Let Varuza give thee to me, Brzhaspati!’ for to Brzhaspati Varuma gave it. ‘May I obtain immortality! be thou a skin to the giver, joy to me, the receiver!’ 31. And the horse he accepts with, ‘Let Varuza give thee to me, Yama!’ for to Yama Varuaa Iv KANDA, 3 ADHYAYA, 4 BRAHMANA, 33. 349 gave it. ‘May I obtain immortality! be thou a steed (hayaf) to the giver, strength (vayas) to me, the receiver!’
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.
116. ‘Go ye forward in the way of truth,—for whosoever walks in the way of the gods, walks in the way of truth ;—‘ ye of shining (4andra) gifts!’ whereby they walk with that light (4andra, the moon). 1 The cows are driven past him along the back of the altar, between the hall and Sadas, and then along the north side of the altar, south of the Agntdhra and between the pit (A4tv4la) and heap of rubbish (utkara), the sacrificer following them as far as the Agnidhra. At the same time the Subrahmamyé litany (see III, 3, 4, 17 seq.) may be recited. ® Sayama explains ‘ rap4ni’ by ‘ samarthy4ni,’ capabilities, powers. Iv KANDA, 3 ADHYAYA, 4 BRAHMANA, 20. 345 17. He then goes to the Sadas, saying, ‘Behold thou the heaven, behold the air!’ whereby he means to say, ‘ May I through thee, the dakshiz4, see the (heavenly) world.’ 18. Thereupon he looks on the Sadas, with, ‘Unite with the Sadas-priests!’ whereby he means to say, ‘ May the Sadas-priests not go beyond thee !’ 19. He then takes the gold and goes up to the Agntdhra (fire-house), saying (Vag. S. VII, 46), ‘May I this day obtain a Brahman who has a father and forefathers!’—for he who is renowned and of renowned family, is one who has a father and forefathers; and by the gifts which he gives to a renowned (priest), though they be but few, he gains great things—‘ A Ashi, the scion of Rzshis,’ for he who is renowned as learned in sacred lore, is a Rishi, the scion of Azshis ;—‘of well-bestowed gifts,’ for he indeed is one on whom gifts are wellbestowed. 20. Having thus respectfully sat down by the Agnidh, he gives him the gold, with ‘Given (rata) by us, go ye to the gods!’—for whatever sacrificial gift he gives unhesitatingly, with a liberal (rata) mind, thereby he gains great things, ‘Go ye to the gods,’ he says, for he who sacrifices, sacrifices with the hope, ‘May there be a place for me in the world of the gods ;’ and he thus makes him a sharer in the world of the gods.—‘ Enter ye to the Giver!’ whereby he means to say, ‘Enter ye into me!’ and thus those (cows)! do not get lost to him. And as to his giving ? The cows (and other gifts) are presented at the same time, viz. either a hundred to each officiating priest, or to each his proportionate share of an aggregate of a hundred cows, viz. twelve cows 346 SATAPATHA-BRAHMANA. a dakshiz4 first to the Agntdh, it was from thence (from the Agntdhra)! that all the gods gained immortality : therefore he gives the dakshiza first to the Agntdh.
2twelve cows 346 SATAPATHA-BRAHMANA. a dakshiz4 first to the Agntdh, it was from thence (from the Agntdhra)! that all the gods gained immortality : therefore he gives the dakshiza first to the Agntdh. 21. Then, approaching in the same way, he gives some gold to an Atreya *, For, at the time when they recite the morning prayer, they were once upon a time singing praises here in front‘. Now Atri was the Hotvz of the Azshis. Then the darkness of the Asuras came rushing into the Sadas. The Azshis said to Atri, ‘Come back here, and dispel this darkness!’ He dispelled that darkness ; and thinking, ‘He indeed is the light who has dispelled this darkness,’ they brought him this light, gold, for a sacrificial gift,—for gold is indeed light; and by that same splendour and energy the Ashi dispelled the darkness. And so does he now also dispel the darkness by that light: therefore he bestows gold on an Atreya. to each of the first four priests, six to each of the second four (Brahman&khamsin, &c., see § 22), four to each of the third four, and three cows to each of the remaining four priests. 1 See III, 6, 1, 27-28. * That is, one of Atreya descent, who does not officiate as a priest, and who is seated in front of the Sadas. According to the Kanva text (and Katy. X, 2, 21) the Adhvaryu approaches him with ‘Ka Atreyam’—who @ sees) the Atreya?—thrice repeated. K&tyayana specifies some subdivision of the (female line of) the treya race—also mentioned in the same order in the Pravaradhyaya—as excluded from this privilege. On this legend cf. V, 3, 2, 2; Taitt. S. II, 1, 2,2; Tasdya Br. VI, 6, 8; Ind. Stud. ITI, p. 464. 5 Viz. early in the morning of the sutyd day, when the Prataranuvika is recited. See p. 229, note 2. ‘ I take ‘pura’ in the sense of ‘in front’ (cf. III, 9, 1, 12), that is, in the havirdhana shed, and not in that of ‘formerly ’ (Ind. Stud. X, 158). The Kanva text brings out the meaning still more clearly : Sa yad 4treyaya hirazyam dadaty, atrir hi va rzshtvam hota sa yatro IV KANDA, 3 ADHYAYA, 4 BRAHMANA, 24.- 247 22. Then to the Brahman, for the Brahman watches over the sacrifice from the south. Then to the Udgatv¢ (chanter); then to the Hotz; then to the two Adhvaryus, seated in the cart-shed. Then, having returned (to the Sadas he presents gold) to the Prastotvz; then to the Maitravaruza; then to the BrahmazAshamsin; then to the Potsz; then to the Nesh¢7z ; then to the AZZ4v4ka; then to the Unnet77; then to the Gr4vastut ; then to the Subrahmazy4. To the Pratihartvz he presents it last, since he is the restrainer(pratihartvz)1: he thus in the end restrains (the cows) for him, and so they do not become lost to him.
3To the Pratihartvz he presents it last, since he is the restrainer(pratihartvz)1: he thus in the end restrains (the cows) for him, and so they do not become lost to him. 23. Thereupon he (the Adhvaryu) says (to the Maitravaruma), ‘Recite (the invitatory prayer) to Indra, followed by the Maruts!’ Now when, in the beginning, Pragdpati gave gifts, Indra thought within himself, ‘Everything here, forsooth, he will give away, and not anything will he leave for us. He then, to stop the giving, raised up that thunderbolt ‘Recite to Indra Marutvat!’ and thereafter he (Pragdpati) gave no more. And in like manner is that thunderbolt ‘Recite to Indra Marutvat!’ now raised up to stop the giving, and thereafter he (the sacrificer) gives no more. 24. There are, then, four (kinds of) sacrificial gifts: Gold—thereby indeed he preserves his own life, for gold is life. That he (Pragdpati or Varuza) gave ha va ada 4sinaé prataranuvakam anvaha tad dha smaitat purésino hot samsaty atha pas#4t tama’ sado ’bhipupluve. Te hofus tamo v4 idam sado ’bhyaprosh/eti pratyan prehfti pratyan prehiti sa pratyan prait sa tat tamo ’pahan, &c. Sdyaaa also interprets it by ‘pfirvasmin pradese 4havantyasya samipe.’ 1 For the part taken by the Pratihartr: in the chanting of stotras, see p. 310, note 1. 348 SATAPATHA-BRAHMANA. to Agni, performing the office of the Agntdh (firekindler): wherefore now also gold is given to the Agnidh. 25. Then the Cow—thereby he preserves his own breath, for the cow is breath, since the cow is food, and breath also is food: her he gave to Rudra, the Hots. 26. Then Cloth—thereby he preserves his own skin, for the cloth is skin: this he gave to Brvzhaspati, who chanted. 27. Then the Horse—for the horse is a thunderbolt: he thereby makes. the thunderbolt the leader. And, moreover, he who sacrifices, sacrifices with the hope ‘ May there be a place for me in Yama’s world!’ He thus makes him a sharer in Yama’s world. This he gave to Yama, the Brahman. 28. The (proffered) gold he (the Adhvaryu) goes to meet (accepts) with (V4g. S. VII, 47), ‘Let Varuza give thee to me (who am) Agni!’ for to Agni Varuaa gave it. ‘May I obtainimmortality! be thou life to the giver, joy (mayas) to me, the receiver!’ 29. And the cow he accepts with, ‘Let Varuza give thee to me, Rudra!’ for to Rudra Varuna gave her. ‘May I obtainimmortality! be thou breath to the giver, strength (vayas) to me, the receiver!’ 30. And the cloth he accepts with, ‘Let Varuza give thee to me, Brzhaspati!’ for to Brzhaspati Varuma gave it. ‘May I obtain immortality! be thou a skin to the giver, joy to me, the receiver!’ 31. And the horse he accepts with, ‘Let Varuza give thee to me, Yama!’ for to Yama Varuaa Iv KANDA, 3 ADHYAYA, 4 BRAHMANA, 33. 349 gave it. ‘May I obtain immortality! be thou a steed (hayaf) to the giver, strength (vayas) to me, the receiver!’
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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