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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1an * under-layer ' of butter (in the ^^uhti), takes two cuttings from that pap, pours some butter thereon, re-anoints (replenishes with butter the parts of the sacrificial dish from which he has made) ^ the two cuttings, and steps across (to the offering-place). Having stepped across and called for the 6'rausha/, he says, ' Pronounce the offering-prayer to the Maruts, the Householders!' and pours out the oblation, as soon as the Vasha/ has been uttered. 15. Thereupon he says, 'Pronounce the invitatory prayer to Agni Svish/akm!' He then makes an under-layer of butter, takes one cutting from the pap, pours twice butter thereon, without, however, re-anointing the (place of the) cutting ; and steps across. Having stepped across, and called for the ^rausha^, he says, ' Pronounce the offering-prayer to Agni Svish/akr/t !' and pours out the oblation, as soon as the Vasha/ has been uttered. 16. He then cuts off the I^a, but no fore-portion. Having invoked (the Ida), they (the priests) eat it. As many members of (the sacrificer's) household as are entitled to partake of the remains of sacrificial ^ ' Pratyanakti ' is probably the same as ' pratyabhigharayati,' generally applied to the basting of the avadana-sthana, or that part of the havis from whence the cuttings have been made (Katy. I, 9, 1 1 ; the ' replenishing ' of the havis in ^at. Br. I, 7, 3, 6 refers to the same thing). See, however, Katy. V, 6, 22, where it is ruled that no pratyabhigharawa is to take place at the present sacrifice. The Kawva MS., on the other hand, reads, 'he does not re-anoint the two cuttings.' Perhaps he is to anoint separately the two cut-off pieces. II KANDA, 5 ADHYAYA, 3 BRAHMAJVA, I 7. 4x5 food 1 may eat (of the pap) ; or the officiating priests may eat it ; or, if there be abundant pap, other Brahmans also may eat of it. The pot having then been covered, before it is quite emptied, they put it away in a safe place, for the ' full-spoon ceremony.' Thereupon they let the calves together with their mothers ; and thus the cattle take that nourishment. That night he performs the Agnihotra with rice- gruel. In the morning they milk a cow, which suckles an adopted calf 2, for the purpose of the offering to the fathers. 17. Thereupon, in the morning, either after or before the performance of the Agnihotra — which- ever he pleases — he cuts out (the remaining rice-pap) with the darvi-spoon^ from the un- emptied pot, with the text (Va^. S.
2he purpose of the offering to the fathers. 17. Thereupon, in the morning, either after or before the performance of the Agnihotra — which- ever he pleases — he cuts out (the remaining rice-pap) with the darvi-spoon^ from the un- emptied pot, with the text (Va^. S. Ill, 49), 'Full, O spoon, fly away, well filled fly back to us ! ^ That is, those who have been invested with the sacrificial cord. According to Taitt. Br. I, 6, 7, i the mistress of the house is not to eat of it, but an additional (prative^a) pap is to be cooked specially for her on the Dakshiwa fire. 2 'In the morning they tie up the (adopted) calf of a nivanya (cow suckling a strange calf),' Ka«va text. * The Darvi-homa, or oblation of a darvi-spoonful of boiled rice to Indra, the associate of the Maruts, may be considered as part of the Grzliamedhiya ish/i, being, as it were, an offering of remains (or scrapings, nishkasa, Taitt. Br. I, 6, 7, 3); cf. Katy. V, 6, 33. Like all G^uhoti-off'erings, the darvi-homa is performed by the Adhvaryu while seated on the north side of the fire. According to Taitt. Br. I, 6, 7, 3, it is to be offered in the Garhapatya, but according to Katy. V, 6, 38 (comm.) in the Ahavaniya. If the concluding ceremonies of the Santapaniya ish/i (from the offering of the Barhis) have not already been performed on the previous night, they have to be performed after the conclusion of the darvi- homa. If, however, only the off"ering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation. 4l6 . 5ATAPATHA-BRAHMAiVA. O thou (Indra), of a hundredfold powers, let us two barter food and drink, like wares !' In like manner as an invitatory prayer (is used at offerings) so does he by this (verse) invite him (Indra) to that share. 1 8. Let him then tell (the Sacrificer) to make a bull roar. *If it roars,' say some, 'then that (sound) is the Vasha/; let him offer after that Vasha/.' And in this way indeed he calls Indra in his own form to the slaying of Vr/tra ^ ; for the bull is indeed Indra's form : hence he thereby calls Indra in his own form to the slaying of Vr/tra. If it roars, then one may know that Indra has come to his sacrifice, that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, 'Sacrifice!' — this, indeed, is Indra's voice. 19. He offers with the text (Va^. S. Ill, 50), ' Give unto me, (and) I give unto thee.
3that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, 'Sacrifice!' — this, indeed, is Indra's voice. 19. He offers with the text (Va^. S. Ill, 50), ' Give unto me, (and) I give unto thee. Bestow (gifts) on me, (and) I bestow on thee -! And mayest thou give me guerdon, (and) I will give thee guerdon ! Svaha ! ' 20. He then offers a cake on seven potsherds to the sportive (Kridina//) Maruts. For when Indra went forward in order to slay Vr/tra, the sportive Maruts were sporting around him singing his praises ; and even so do they sport around this (Sacrificer), singing his praises, now that he is about to slay his wicked, spiteful enemy : this ^ On the symbolic connection of the seasonal offerings, especi- ally the Sakamedha,/^, with the slaying of Vrztra, the evil spirit of drought, see II, 6, 4, i. ^ According to Mahidhara, this first line is spoken by Indra to his worshipper ; the second line containing the latter's reply. II KAiVDA, 5 ADHYAYA, 4 BRAHMAi\7A, 2. 417 is why (he sacrifices) to the sportive Mariits '. Thereupon (follows the performance) of the Great Oblation (Maha-havis) : this (performance) is in accordance with that of the great (seasonable) oblation 2. Fourth Brahmaa'a. 1. Verily, by means of the Great Oblation the gods slew V7'2tra ^ ; by means of it they gained that supreme authority which they now wield ; and so does he (the Sacrificer) thereby now slay his wicked, spiteful enemy, and gain the victory : this is why he performs this sacrifice. 2. The mode of its performance (is as follows) : They raise an uttara-vedi ^ ; they use clotted butter^; and they churn the fire. There are nine ^ Coinp. Taitt. Br. I, 6, 7, 4 : When Indra had slain Vmra (with the thunderbolt) he went to the farthest distances, thinking that he had missed (his aim). He said, ' Who will know this ' [viz. whether Vrz'tra is really dead or not, comm.] ? The Maruts said, * We will choose a boon, then we will know (find it out) : let the first obla- tion be prepared for us ! They sported (danced about) on him (Vntra, and thereby found out that he was dead). ^ That is to say, the Maha-havis, or Great Oblation, though apparently only an integral part of the Sakamedha^, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings ; hence it requires the five oblations common to all the A'aturmasyas ; see II, 5, i, 8-1 1.
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.
1an * under-layer ' of butter (in the ^^uhti), takes two cuttings from that pap, pours some butter thereon, re-anoints (replenishes with butter the parts of the sacrificial dish from which he has made) ^ the two cuttings, and steps across (to the offering-place). Having stepped across and called for the 6'rausha/, he says, ' Pronounce the offering-prayer to the Maruts, the Householders!' and pours out the oblation, as soon as the Vasha/ has been uttered. 15. Thereupon he says, 'Pronounce the invitatory prayer to Agni Svish/akm!' He then makes an under-layer of butter, takes one cutting from the pap, pours twice butter thereon, without, however, re-anointing the (place of the) cutting ; and steps across. Having stepped across, and called for the ^rausha^, he says, ' Pronounce the offering-prayer to Agni Svish/akr/t !' and pours out the oblation, as soon as the Vasha/ has been uttered. 16. He then cuts off the I^a, but no fore-portion. Having invoked (the Ida), they (the priests) eat it. As many members of (the sacrificer's) household as are entitled to partake of the remains of sacrificial ^ ' Pratyanakti ' is probably the same as ' pratyabhigharayati,' generally applied to the basting of the avadana-sthana, or that part of the havis from whence the cuttings have been made (Katy. I, 9, 1 1 ; the ' replenishing ' of the havis in ^at. Br. I, 7, 3, 6 refers to the same thing). See, however, Katy. V, 6, 22, where it is ruled that no pratyabhigharawa is to take place at the present sacrifice. The Kawva MS., on the other hand, reads, 'he does not re-anoint the two cuttings.' Perhaps he is to anoint separately the two cut-off pieces. II KANDA, 5 ADHYAYA, 3 BRAHMAJVA, I 7. 4x5 food 1 may eat (of the pap) ; or the officiating priests may eat it ; or, if there be abundant pap, other Brahmans also may eat of it. The pot having then been covered, before it is quite emptied, they put it away in a safe place, for the ' full-spoon ceremony.' Thereupon they let the calves together with their mothers ; and thus the cattle take that nourishment. That night he performs the Agnihotra with rice- gruel. In the morning they milk a cow, which suckles an adopted calf 2, for the purpose of the offering to the fathers. 17. Thereupon, in the morning, either after or before the performance of the Agnihotra — which- ever he pleases — he cuts out (the remaining rice-pap) with the darvi-spoon^ from the un- emptied pot, with the text (Va^. S.
2he purpose of the offering to the fathers. 17. Thereupon, in the morning, either after or before the performance of the Agnihotra — which- ever he pleases — he cuts out (the remaining rice-pap) with the darvi-spoon^ from the un- emptied pot, with the text (Va^. S. Ill, 49), 'Full, O spoon, fly away, well filled fly back to us ! ^ That is, those who have been invested with the sacrificial cord. According to Taitt. Br. I, 6, 7, i the mistress of the house is not to eat of it, but an additional (prative^a) pap is to be cooked specially for her on the Dakshiwa fire. 2 'In the morning they tie up the (adopted) calf of a nivanya (cow suckling a strange calf),' Ka«va text. * The Darvi-homa, or oblation of a darvi-spoonful of boiled rice to Indra, the associate of the Maruts, may be considered as part of the Grzliamedhiya ish/i, being, as it were, an offering of remains (or scrapings, nishkasa, Taitt. Br. I, 6, 7, 3); cf. Katy. V, 6, 33. Like all G^uhoti-off'erings, the darvi-homa is performed by the Adhvaryu while seated on the north side of the fire. According to Taitt. Br. I, 6, 7, 3, it is to be offered in the Garhapatya, but according to Katy. V, 6, 38 (comm.) in the Ahavaniya. If the concluding ceremonies of the Santapaniya ish/i (from the offering of the Barhis) have not already been performed on the previous night, they have to be performed after the conclusion of the darvi- homa. If, however, only the off"ering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation. 4l6 . 5ATAPATHA-BRAHMAiVA. O thou (Indra), of a hundredfold powers, let us two barter food and drink, like wares !' In like manner as an invitatory prayer (is used at offerings) so does he by this (verse) invite him (Indra) to that share. 1 8. Let him then tell (the Sacrificer) to make a bull roar. *If it roars,' say some, 'then that (sound) is the Vasha/; let him offer after that Vasha/.' And in this way indeed he calls Indra in his own form to the slaying of Vr/tra ^ ; for the bull is indeed Indra's form : hence he thereby calls Indra in his own form to the slaying of Vr/tra. If it roars, then one may know that Indra has come to his sacrifice, that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, 'Sacrifice!' — this, indeed, is Indra's voice. 19. He offers with the text (Va^. S. Ill, 50), ' Give unto me, (and) I give unto thee.
3that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, 'Sacrifice!' — this, indeed, is Indra's voice. 19. He offers with the text (Va^. S. Ill, 50), ' Give unto me, (and) I give unto thee. Bestow (gifts) on me, (and) I bestow on thee -! And mayest thou give me guerdon, (and) I will give thee guerdon ! Svaha ! ' 20. He then offers a cake on seven potsherds to the sportive (Kridina//) Maruts. For when Indra went forward in order to slay Vr/tra, the sportive Maruts were sporting around him singing his praises ; and even so do they sport around this (Sacrificer), singing his praises, now that he is about to slay his wicked, spiteful enemy : this ^ On the symbolic connection of the seasonal offerings, especi- ally the Sakamedha,/^, with the slaying of Vrztra, the evil spirit of drought, see II, 6, 4, i. ^ According to Mahidhara, this first line is spoken by Indra to his worshipper ; the second line containing the latter's reply. II KAiVDA, 5 ADHYAYA, 4 BRAHMAi\7A, 2. 417 is why (he sacrifices) to the sportive Mariits '. Thereupon (follows the performance) of the Great Oblation (Maha-havis) : this (performance) is in accordance with that of the great (seasonable) oblation 2. Fourth Brahmaa'a. 1. Verily, by means of the Great Oblation the gods slew V7'2tra ^ ; by means of it they gained that supreme authority which they now wield ; and so does he (the Sacrificer) thereby now slay his wicked, spiteful enemy, and gain the victory : this is why he performs this sacrifice. 2. The mode of its performance (is as follows) : They raise an uttara-vedi ^ ; they use clotted butter^; and they churn the fire. There are nine ^ Coinp. Taitt. Br. I, 6, 7, 4 : When Indra had slain Vmra (with the thunderbolt) he went to the farthest distances, thinking that he had missed (his aim). He said, ' Who will know this ' [viz. whether Vrz'tra is really dead or not, comm.] ? The Maruts said, * We will choose a boon, then we will know (find it out) : let the first obla- tion be prepared for us ! They sported (danced about) on him (Vntra, and thereby found out that he was dead). ^ That is to say, the Maha-havis, or Great Oblation, though apparently only an integral part of the Sakamedha^, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings ; hence it requires the five oblations common to all the A'aturmasyas ; see II, 5, i, 8-1 1.
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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