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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 See par. 3. IV KANDA, 5 ADHYAYA, 2 BRAHMANA, 13.%* 395 Wa ““~T 11. Thereupon the Adhvaryu makes the oblation<: + <0! | - to the Lord of the forest!. Having made the oblation to the Lord of the forest, the Adhvaryu, while pouring together the sacrificial portions that are for the upabhz7zt, says (to the Hotv2), ‘ Recite the invitatory prayer to Agni Svishfakvzt!’ The Pratiprasthatvz comes and takes all that fat juice, and pours twice (ghee) thereon. Having called for the Srausha/, the Adhvaryu says, ‘Prompt!’ and offers as the Vasha¢ is uttered, After the Adhvaryu’s oblation the Pratiprasthatr? offers,— 12. With (Vag. S. VIII, 30), ‘The bountiful multiform juice’,—by ‘bountiful’ he means to say (the bestower) ‘of numerous gifts;’ and ‘the multiform’ he says, because embryos are, as it were, multiform,—‘ The strong juice hath invested itself with greatness:—for it (the embryo) is indeed invested * in the mother.—‘ May the worlds spread along her, the one-footed, two-footed, three-footed, four-footed, eight-footed,— ‘Hail!’ He thereby magnifies her (the cow): far more, forsooth, does he gain by offering an eightfooted one, than by one not eight-footed. 13. Here now they say, ‘What is he to do with that embryo*?’ They may expose it on a tree; for 1 See ITI, 8, 3, 33. * Indu, lit. ‘droop,’ a term usually applied to the draughts of Soma, a connection with which doubtless is here intended. 5 A different simile is implied in the original ‘antar mahimanam Anafiga.’ * The K4zva text is much briefer here: He then ties up the head (sirah pratinahya, ? with the body) either with a cloth (ushafsha), or with bast (vakala), and having pushed asunder the cooking-fire of the animal offering, he lays it above them, with ‘ Verily, O Maruts ...) for the common people are eaters of raw flesh, and the Maruts ad - 4 a 396 - SATAPATHA-BRAHMANA. ' embryos have the air for their support, and the tree is, as it were, the same as the air: thus he establishes it on its own support. But, say they, if, in that case, any one were to curse him, saying, ‘They shall expose him! dead on a tree,’ then verily it would be so. 14. They may throw it into the water, for water is the support of everything here : he thus establishes it in the water. But, say they, if, in that case, any one were to curse him, saying, ‘He shall die in water !’ then verily it would be so. 15. They may bury it in a mole-hill; for this (earth) is the support of everything here: he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, ‘ They shall quickly prepare a burying-place for him, being dead !’ then verily it would be so.
215. They may bury it in a mole-hill; for this (earth) is the support of everything here: he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, ‘ They shall quickly prepare a burying-place for him, being dead !’ then verily it would be so. 16. He may offer it to the Maruts on the cookingfire of the animal sacrifice ; for the Maruts, the clans (common people) of the gods, are not oblation-eaters (ahuta-ad)?, and the uncooked embryo, as it were, is no oblation (ahuta) ; and the animal cooking-fire is taken from the Ahavantya: thus indeed it (the embryo) is are the people: he thus establishes it with the Maruts. Or (uto) with a verse to Heaven and Earth,‘ The great Heaven and Earth ..., for additional superfluous (atirikta) is that (garbha), beyond these two, heaven and earth, nothing whatever remains (or, nothing surpasses them, atirityata): thus he establishes it within those two, heaven and earth; and while being superfluous, it comes to be no longer superfluous (or redundant), + «Enam’ apparently refers both to the sacrificer and to the embryo (garbha, masc.). * For the common people are eaters of raw flesh (Am4d), and the Maruts are the people. K4mva text. Neither a Kshatriya nor a Vaisya can eat remains of offerings, but only a Brahman is hut4d, Ait. Br. VII, 19. Iv KANDA, 5 ADHYAYA, 3 BRAHMAMNA, I. 397 not excluded from the sacrifice, and yet is not (offered) directly in the Ahavantya (offering-fire). And the Maruts are of the gods : he thus establishes it with the Maruts?. 17. As soon as he has performed the Samishéayagus offerings, when the coals are only just extinguished, he takes that embryo with the cloth, and standing with his face to the east, he offers it with a verse to the Maruts (V4g. S. VIII, 31; Rig-veda I, 86, 1)—‘Verily, O Maruts, in whosesoever house ye drink, the heroes of the sky, he is the best protected man. He utters no Svaha (hail), for the Maruts, the clans of the gods are no oblation-eaters, and no oblation, as it were, is what is offered without Sv4ha. And the Maruts are of the gods: he thus establishes it with the Maruts. 18. He then covers it over with the coals with (Vag. S. VIII, 32; Rig-veda I, 22, 13), ‘The great Heaven and Earth may mix this our sacrifice, and fill us with nourishments!’ TuirD BRAHMANA. 1. The Shodasin® (graha) forsooth is Indra. Now, at one time the beings surpassed (ati-rié) 1 One might expect ‘deveshu:’ thus he establishes it with the gods; unless it is intended as the final decision: ‘hence he consigns it to the Maruts,’ The wording is, however, the same as in the preceding paragraphs.
3Now, at one time the beings surpassed (ati-rié) 1 One might expect ‘deveshu:’ thus he establishes it with the gods; unless it is intended as the final decision: ‘hence he consigns it to the Maruts,’ The wording is, however, the same as in the preceding paragraphs. * The author has now completed his exposition of the simplest form of Soma-sacrifice, viz. the Agnish/oma, the libations of which are accompanied by twelve chants (stotra) and as many recitations (sastra), and which (on the press-day) requires one victim to Agni (see IV, 2, 5,14). He has also incidentally (IV, 4, 2, 18) touched upon the characteristic features of the Ukthya sacrifice, viz. its second victim, a he-goat to Indra-Agni, and three additional Uktha stotras and sastras (p. 370 note). He now proceeds to 398 SATAPATHA-BRAHMANA. Indra—the beings being the creatures—they were in a state of equality, as it were, with him. 2. Indra then bethought himself, ‘How can | stand forth over everything here, and how may everything here be beneath me?’ He saw that graha, and drew it for himself. Then he stood forth over everything here, and everything here was
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.
11 See par. 3. IV KANDA, 5 ADHYAYA, 2 BRAHMANA, 13.%* 395 Wa ““~T 11. Thereupon the Adhvaryu makes the oblation<: + <0! | - to the Lord of the forest!. Having made the oblation to the Lord of the forest, the Adhvaryu, while pouring together the sacrificial portions that are for the upabhz7zt, says (to the Hotv2), ‘ Recite the invitatory prayer to Agni Svishfakvzt!’ The Pratiprasthatvz comes and takes all that fat juice, and pours twice (ghee) thereon. Having called for the Srausha/, the Adhvaryu says, ‘Prompt!’ and offers as the Vasha¢ is uttered, After the Adhvaryu’s oblation the Pratiprasthatr? offers,— 12. With (Vag. S. VIII, 30), ‘The bountiful multiform juice’,—by ‘bountiful’ he means to say (the bestower) ‘of numerous gifts;’ and ‘the multiform’ he says, because embryos are, as it were, multiform,—‘ The strong juice hath invested itself with greatness:—for it (the embryo) is indeed invested * in the mother.—‘ May the worlds spread along her, the one-footed, two-footed, three-footed, four-footed, eight-footed,— ‘Hail!’ He thereby magnifies her (the cow): far more, forsooth, does he gain by offering an eightfooted one, than by one not eight-footed. 13. Here now they say, ‘What is he to do with that embryo*?’ They may expose it on a tree; for 1 See ITI, 8, 3, 33. * Indu, lit. ‘droop,’ a term usually applied to the draughts of Soma, a connection with which doubtless is here intended. 5 A different simile is implied in the original ‘antar mahimanam Anafiga.’ * The K4zva text is much briefer here: He then ties up the head (sirah pratinahya, ? with the body) either with a cloth (ushafsha), or with bast (vakala), and having pushed asunder the cooking-fire of the animal offering, he lays it above them, with ‘ Verily, O Maruts ...) for the common people are eaters of raw flesh, and the Maruts ad - 4 a 396 - SATAPATHA-BRAHMANA. ' embryos have the air for their support, and the tree is, as it were, the same as the air: thus he establishes it on its own support. But, say they, if, in that case, any one were to curse him, saying, ‘They shall expose him! dead on a tree,’ then verily it would be so. 14. They may throw it into the water, for water is the support of everything here : he thus establishes it in the water. But, say they, if, in that case, any one were to curse him, saying, ‘He shall die in water !’ then verily it would be so. 15. They may bury it in a mole-hill; for this (earth) is the support of everything here: he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, ‘ They shall quickly prepare a burying-place for him, being dead !’ then verily it would be so.
215. They may bury it in a mole-hill; for this (earth) is the support of everything here: he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, ‘ They shall quickly prepare a burying-place for him, being dead !’ then verily it would be so. 16. He may offer it to the Maruts on the cookingfire of the animal sacrifice ; for the Maruts, the clans (common people) of the gods, are not oblation-eaters (ahuta-ad)?, and the uncooked embryo, as it were, is no oblation (ahuta) ; and the animal cooking-fire is taken from the Ahavantya: thus indeed it (the embryo) is are the people: he thus establishes it with the Maruts. Or (uto) with a verse to Heaven and Earth,‘ The great Heaven and Earth ..., for additional superfluous (atirikta) is that (garbha), beyond these two, heaven and earth, nothing whatever remains (or, nothing surpasses them, atirityata): thus he establishes it within those two, heaven and earth; and while being superfluous, it comes to be no longer superfluous (or redundant), + «Enam’ apparently refers both to the sacrificer and to the embryo (garbha, masc.). * For the common people are eaters of raw flesh (Am4d), and the Maruts are the people. K4mva text. Neither a Kshatriya nor a Vaisya can eat remains of offerings, but only a Brahman is hut4d, Ait. Br. VII, 19. Iv KANDA, 5 ADHYAYA, 3 BRAHMAMNA, I. 397 not excluded from the sacrifice, and yet is not (offered) directly in the Ahavantya (offering-fire). And the Maruts are of the gods : he thus establishes it with the Maruts?. 17. As soon as he has performed the Samishéayagus offerings, when the coals are only just extinguished, he takes that embryo with the cloth, and standing with his face to the east, he offers it with a verse to the Maruts (V4g. S. VIII, 31; Rig-veda I, 86, 1)—‘Verily, O Maruts, in whosesoever house ye drink, the heroes of the sky, he is the best protected man. He utters no Svaha (hail), for the Maruts, the clans of the gods are no oblation-eaters, and no oblation, as it were, is what is offered without Sv4ha. And the Maruts are of the gods: he thus establishes it with the Maruts. 18. He then covers it over with the coals with (Vag. S. VIII, 32; Rig-veda I, 22, 13), ‘The great Heaven and Earth may mix this our sacrifice, and fill us with nourishments!’ TuirD BRAHMANA. 1. The Shodasin® (graha) forsooth is Indra. Now, at one time the beings surpassed (ati-rié) 1 One might expect ‘deveshu:’ thus he establishes it with the gods; unless it is intended as the final decision: ‘hence he consigns it to the Maruts,’ The wording is, however, the same as in the preceding paragraphs.
3Now, at one time the beings surpassed (ati-rié) 1 One might expect ‘deveshu:’ thus he establishes it with the gods; unless it is intended as the final decision: ‘hence he consigns it to the Maruts,’ The wording is, however, the same as in the preceding paragraphs. * The author has now completed his exposition of the simplest form of Soma-sacrifice, viz. the Agnish/oma, the libations of which are accompanied by twelve chants (stotra) and as many recitations (sastra), and which (on the press-day) requires one victim to Agni (see IV, 2, 5,14). He has also incidentally (IV, 4, 2, 18) touched upon the characteristic features of the Ukthya sacrifice, viz. its second victim, a he-goat to Indra-Agni, and three additional Uktha stotras and sastras (p. 370 note). He now proceeds to 398 SATAPATHA-BRAHMANA. Indra—the beings being the creatures—they were in a state of equality, as it were, with him. 2. Indra then bethought himself, ‘How can | stand forth over everything here, and how may everything here be beneath me?’ He saw that graha, and drew it for himself. Then he stood forth over everything here, and everything here was
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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