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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1is what takes place silently. 6. With a mantra he makes that libation which he makes for speech ; for distinct is speech, and distinct is the formula. 7. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech. Mind and speech, when yoked together, assuredly convey the sacrifice to the gods. But when one of two yoke-fellows is smaller (than the other) they give him a shoulder-piece ^ Now speech is indeed smaller than mind ; for mind is by far the more unlimited, and speech is by far the more limited (of the two); hence he thereby (by stand- ing) gives a shoulder-piece to speech, and as well- matched yoke-fellows these two now convey the sacrifice to the gods : for speech, therefore, he sprinkles while standing. 8. Now the gods, when they were performing sacrifice, were afraid of a disturbance on the part ^ Upavaha (m.; upavahas, n., Kawva rec), explained by Sayawa as a piece of wood inserted under the yoke (and on the neck of an ox) in order to make it level with the height of the yoke-fellow. 126 .SATAPATHA-BRAHMATVA. of the Asuras and Rakshas. They, therefore, stood up erect against them on the south side (of the sacrificial ground) ; for strength is, as it were, erect ; hence he makes the (second) Hbation while stand- ing to the south (of the fire). When he makes a libation on each side (of the fire, north and south), this (pair), mind and speech, though indeed joined together, become separate : for one of the two libations is the head of the sacrifice and the other is its root. 9. With the dipping-spoon (sru va) he makes that libation which is the root of the sacrifice, and with the offering-spoon (sru/6) that which is the head of the sacrifice. 10. Silently he makes that libation which is the root of the sacrifice ; for silent, as it were, is this root (of trees &c.), and in it the voice does not sound. 11. With a formula he makes that libation which is the head of the sacrifice; for the formula is speech, and from the head this speech sounds. 12. Sitting he makes that libation which is the root of the sacrifice ; for seated, as it were, is this root. Standing he makes that libation which is the head of the sacrifice ; for this head stands, as it were. 13. When he has made the first libation with the dipping-spoon, he says, * Agnidh, sweep (touch over) the fire'!'' In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation ; for after laying on the yoke they fasten (the team to it). 14.
2libation with the dipping-spoon, he says, * Agnidh, sweep (touch over) the fire'!'' In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation ; for after laying on the yoke they fasten (the team to it). 14. He (the Agnidhra) then sweeps (the fire with ^ See I, 4, 2, 12, with note. I KANDA, 4 ADHYAYA, 5 BRAhMAJVA, I . I 2 7 the band of the fire-wood) : he thereby harnesses it, thinking, ' Now that it has been harnessed, may- it convey the sacrifice to the gods !' for this reason he sweeps it. While sweeping it he moves around, since in harnessing they move around the team. He sweeps thrice each time (i.e. thrice along each of the three enclosing-sticks): threefold is the sacrifice. 15. He sweeps (once), with the text(Va^. S. H,7a), * O Agni, food-gainer ! I cleanse thee, the food-gainer, who art about to hasten to the food!' Whereby he says, ' I cleanse thee who art going to convey the sacrifice (to the gods), thee fit for the sacrifice ! ' He then sweeps thrice over (the fire) silently: for just as, after harnessing (the animal), one urges it on, saying, 'Go on! pull!' so does he thereby strike it with the lash \ thinking, * Go on and convey the sacrifice to the gods ! ' That is why he (sweeps) thrice over it silently; and in like manner as this act is performed between (the two sprinklings of butter), so this mind and speech, though forming one, thereby become, as it were, Separate. Fifth BRAHMAivA. I. When he (the Adhvaryu) is about to make the second libation with the offering-spoon (sru/^), he (twice) lays his joined hands (a^l^ali) on the ground before the two offering-spoons (^uhu and upa- bhrn),with the formulas (Vaf. S. H, 7b), 'Adoration to the gods!' ' Svadha to the fathers!' Thereby he propitiates the gods and the fathers, now that ^ The sweeping of the fire is performed with the straw-band with which the fire-wood was tied together (Katy. Ill, 1, 13), and which is here compared with the lash of a whip. 128 5ATAPATHA-BRAHMAiVA. he is about to perform the duties of the sacrificial priest. With the formula, ' May ye two be easy to manage for me!' he takes the two offering- spoons : he thereby means to say, ' May ye two be easy to handle for me ; may I be able to handle ypu!' — He further says (Vaf. S. II, 8), 'May I this day offer up the butter to the gods unspilt!' whereby he means to say, ' May I to-day perform an undis- turbed sacrifice to the gods!' 2.
3' May ye two be easy to handle for me ; may I be able to handle ypu!' — He further says (Vaf. S. II, 8), 'May I this day offer up the butter to the gods unspilt!' whereby he means to say, ' May I to-day perform an undis- turbed sacrifice to the gods!' 2. And again, ' May I not sin against thee with my foot, O Vish;/u!' Vish;m, indeed, is the sacri- fice : it is the latter therefore that he propitiates by saying, 'may I not sin against thee!' Further, 'May I step into thy wealth-abounding shade, O Agni!' whereby he says, ' may I step into thy auspicious shade, O Agni ^ !' 3. Further, 'Thou art the abode of Vish;^u !' Vish;^u, indeed, is the sacrifice, and near to this he now stands : this is why he says, ' thou art the abode of Vish;^u!' — 'Here Indra performed his heroic deed-;' for it was while standing in this place that Indra drove off towards the south the evil spirits, the Rakshas: for this reason he says, ' here Indra per- formed his heroic deed.' — 'Erect stood the cult;' cult, ^ While he pronounces this formula (and while the Hotr/ recites the formula of invitation to the gods, cf. note on I, 4, 2, 16) the Adhvaryu steps to the south side of the altar (and Ahavaniya fire) and in so doing must take care always to keep the left foot before the right (Katy. III. i, 16, 18) and not to touch the top of the prastara, ib. 17, schol. In returning (par. 5) to his former position he has to keep the right foot before the left. '^ With this and the succeeding formulas, the Adhvar)'u makes the second libation (cf. note on I, 4, 4, i). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, ' Om ! for Indra this, not for me !' I KAiVDA, 4 ADHYAYA, 5 BRAHMAiVA, 5. 1 29 namely, means sacrifice, hence he thereby says ' erect stood the sacrifice/ 4. Further (Vaf. S. II, 9): 'O Agni, take thou upon thyself the office of Hot;'/, take thou upon thyself the part of messenger!' for Agni is both Hot;'/ and messenger to the gods : hence he thereby says, ' know thou ^ both (offices) which thou art (holding) for the gods ! ' — ' May earth and heaven guard thee! Guard thou earth and heaven!' there is nothing obscure in this. — ' Indra, by this butter- oblation, may be the maker of good offering (svish/ak;'/t) for the gods! Svaha!' Indra, indeed, is the deity of sacrifice ; therefore he says ' Indra, by this butter-oblation. . / ' It is for speech that he makes this sprinkling, and Indra is speech ' so say some; and for this reason also he says 'Indra, by this butter-oblation. , .' 5.
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.
1is what takes place silently. 6. With a mantra he makes that libation which he makes for speech ; for distinct is speech, and distinct is the formula. 7. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech. Mind and speech, when yoked together, assuredly convey the sacrifice to the gods. But when one of two yoke-fellows is smaller (than the other) they give him a shoulder-piece ^ Now speech is indeed smaller than mind ; for mind is by far the more unlimited, and speech is by far the more limited (of the two); hence he thereby (by stand- ing) gives a shoulder-piece to speech, and as well- matched yoke-fellows these two now convey the sacrifice to the gods : for speech, therefore, he sprinkles while standing. 8. Now the gods, when they were performing sacrifice, were afraid of a disturbance on the part ^ Upavaha (m.; upavahas, n., Kawva rec), explained by Sayawa as a piece of wood inserted under the yoke (and on the neck of an ox) in order to make it level with the height of the yoke-fellow. 126 .SATAPATHA-BRAHMATVA. of the Asuras and Rakshas. They, therefore, stood up erect against them on the south side (of the sacrificial ground) ; for strength is, as it were, erect ; hence he makes the (second) Hbation while stand- ing to the south (of the fire). When he makes a libation on each side (of the fire, north and south), this (pair), mind and speech, though indeed joined together, become separate : for one of the two libations is the head of the sacrifice and the other is its root. 9. With the dipping-spoon (sru va) he makes that libation which is the root of the sacrifice, and with the offering-spoon (sru/6) that which is the head of the sacrifice. 10. Silently he makes that libation which is the root of the sacrifice ; for silent, as it were, is this root (of trees &c.), and in it the voice does not sound. 11. With a formula he makes that libation which is the head of the sacrifice; for the formula is speech, and from the head this speech sounds. 12. Sitting he makes that libation which is the root of the sacrifice ; for seated, as it were, is this root. Standing he makes that libation which is the head of the sacrifice ; for this head stands, as it were. 13. When he has made the first libation with the dipping-spoon, he says, * Agnidh, sweep (touch over) the fire'!'' In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation ; for after laying on the yoke they fasten (the team to it). 14.
2libation with the dipping-spoon, he says, * Agnidh, sweep (touch over) the fire'!'' In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation ; for after laying on the yoke they fasten (the team to it). 14. He (the Agnidhra) then sweeps (the fire with ^ See I, 4, 2, 12, with note. I KANDA, 4 ADHYAYA, 5 BRAhMAJVA, I . I 2 7 the band of the fire-wood) : he thereby harnesses it, thinking, ' Now that it has been harnessed, may- it convey the sacrifice to the gods !' for this reason he sweeps it. While sweeping it he moves around, since in harnessing they move around the team. He sweeps thrice each time (i.e. thrice along each of the three enclosing-sticks): threefold is the sacrifice. 15. He sweeps (once), with the text(Va^. S. H,7a), * O Agni, food-gainer ! I cleanse thee, the food-gainer, who art about to hasten to the food!' Whereby he says, ' I cleanse thee who art going to convey the sacrifice (to the gods), thee fit for the sacrifice ! ' He then sweeps thrice over (the fire) silently: for just as, after harnessing (the animal), one urges it on, saying, 'Go on! pull!' so does he thereby strike it with the lash \ thinking, * Go on and convey the sacrifice to the gods ! ' That is why he (sweeps) thrice over it silently; and in like manner as this act is performed between (the two sprinklings of butter), so this mind and speech, though forming one, thereby become, as it were, Separate. Fifth BRAHMAivA. I. When he (the Adhvaryu) is about to make the second libation with the offering-spoon (sru/^), he (twice) lays his joined hands (a^l^ali) on the ground before the two offering-spoons (^uhu and upa- bhrn),with the formulas (Vaf. S. H, 7b), 'Adoration to the gods!' ' Svadha to the fathers!' Thereby he propitiates the gods and the fathers, now that ^ The sweeping of the fire is performed with the straw-band with which the fire-wood was tied together (Katy. Ill, 1, 13), and which is here compared with the lash of a whip. 128 5ATAPATHA-BRAHMAiVA. he is about to perform the duties of the sacrificial priest. With the formula, ' May ye two be easy to manage for me!' he takes the two offering- spoons : he thereby means to say, ' May ye two be easy to handle for me ; may I be able to handle ypu!' — He further says (Vaf. S. II, 8), 'May I this day offer up the butter to the gods unspilt!' whereby he means to say, ' May I to-day perform an undis- turbed sacrifice to the gods!' 2.
3' May ye two be easy to handle for me ; may I be able to handle ypu!' — He further says (Vaf. S. II, 8), 'May I this day offer up the butter to the gods unspilt!' whereby he means to say, ' May I to-day perform an undis- turbed sacrifice to the gods!' 2. And again, ' May I not sin against thee with my foot, O Vish;/u!' Vish;m, indeed, is the sacri- fice : it is the latter therefore that he propitiates by saying, 'may I not sin against thee!' Further, 'May I step into thy wealth-abounding shade, O Agni!' whereby he says, ' may I step into thy auspicious shade, O Agni ^ !' 3. Further, 'Thou art the abode of Vish;^u !' Vish;^u, indeed, is the sacrifice, and near to this he now stands : this is why he says, ' thou art the abode of Vish;^u!' — 'Here Indra performed his heroic deed-;' for it was while standing in this place that Indra drove off towards the south the evil spirits, the Rakshas: for this reason he says, ' here Indra per- formed his heroic deed.' — 'Erect stood the cult;' cult, ^ While he pronounces this formula (and while the Hotr/ recites the formula of invitation to the gods, cf. note on I, 4, 2, 16) the Adhvaryu steps to the south side of the altar (and Ahavaniya fire) and in so doing must take care always to keep the left foot before the right (Katy. III. i, 16, 18) and not to touch the top of the prastara, ib. 17, schol. In returning (par. 5) to his former position he has to keep the right foot before the left. '^ With this and the succeeding formulas, the Adhvar)'u makes the second libation (cf. note on I, 4, 4, i). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, ' Om ! for Indra this, not for me !' I KAiVDA, 4 ADHYAYA, 5 BRAHMAiVA, 5. 1 29 namely, means sacrifice, hence he thereby says ' erect stood the sacrifice/ 4. Further (Vaf. S. II, 9): 'O Agni, take thou upon thyself the office of Hot;'/, take thou upon thyself the part of messenger!' for Agni is both Hot;'/ and messenger to the gods : hence he thereby says, ' know thou ^ both (offices) which thou art (holding) for the gods ! ' — ' May earth and heaven guard thee! Guard thou earth and heaven!' there is nothing obscure in this. — ' Indra, by this butter- oblation, may be the maker of good offering (svish/ak;'/t) for the gods! Svaha!' Indra, indeed, is the deity of sacrifice ; therefore he says ' Indra, by this butter-oblation. . / ' It is for speech that he makes this sprinkling, and Indra is speech ' so say some; and for this reason also he says 'Indra, by this butter-oblation. , .' 5.
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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