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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XIII, 2, 6, 17. Perhaps, however, ‘aga’ may mean ‘ goat’ here. XIII KANDA, 5 ADHYAYA, 2 BRAHMANA, 23. 391 steed; this Brahman (priest) is the highest seat of speech} ’ 22. Verily, this is the complete attainment of speech, to wit the Brahmodya, and in the Asvamedha all desires are contained: ‘ By means of all speech may we obtain all our desires!’ so (they think). 23. When the colloquy has been held, the Adhvaryu enters the (Havirdhana), and draws Pragépati’s (first) Mahiman cup (of Soma) ina gold vessel. The Purorué formula! thereof is (Vag. S. XXIII, 1; Rig-v. X, 121, 1), ‘The golden germ was first produced...’ And its Purosnuvakya is (Vag. S. XXIII, 63), ‘Of good nature, self-existent at first (within the great ocean: I verily place the right germ whence is born PragApati).— ‘May the Hotz? offer to Pragdpati: [of the Mahiman Soma (cup); may he relish, may he drink the Soma! Hotvz, utter the offeringformula!]’ is the Praisha (ib. 64). The Hot#z utters the offering-formula (ib. 65), ‘O Pragdpati, none other than thee hath encompassed all these forms?...;’ andas the Vashaé is pronounced, he (the Adhvaryu) offers with (V4g. S. XXIII, 2), ‘What greatness of thine there hath been in the day, and the year, [what greatness of thine there hath been in the wind and the air; what greatness of thine there hath been inthe heavens and the sun, to that greatness of thine, to Prag4pati, hail, to the gods*!]’ He does not repeat the Vasha/é, for he offers the cup of Soma all at once. 1 That is, the preliminary formula, or formulas, preceding the ‘upayama ’ (‘ Thou art taken with a support. . .’). * See V, 4, 2, 9. ® See XIII, 2, 11, 2 with note. 392 SATAPATHA-BRAHMANA. Tuirp BRAHMANA. Tuer Vapd-Orrerincs. 1. Now as to the offering of the omenta. ‘They should proceed with them singly up to the omentum of the Vaisvadeva (victim); and when the omentum of the Vaisvadeva has been offered, they should thereupon offer the others,’ said Satyakama G4bala; ‘for, doubtless, the All-Gods (Visve Dev4A) are all (sarve) the gods: it is in this way he gratifies them deity after deity.’ 2. ‘When the omentum of the AindrAgna (victim) has been offered, they should thereupon offer the others, said the two Saumapa MAnutantavya; ‘for, doubtless, Indra and Agni are all the gods: it is in this way he gratifies them deity after deity.’ 3- ‘When the omentum of the (victim) sacred to Ka has been offered, they should thereupon offer
2* Whilst there are amongst the victims immolated on the second day, several others consecrated to the Visve Dev44, Indra and Agni, and Ka,—the Vaisvadeva, Aindragna, and K4ya victims, referred to in this and the following two paragraphs, belong to the Xaturmfsya, or Seasonal victims, being amongst those tied to the fourteenth and sixteenth stakes. Though the text speaks only of one Vaisvadeva &c. victim, there are really three such victims in each case. According to the views referred to in these paragraphs (cf. comm. on Katy. XX, 7, 23), the omenta of all the preceding victims (from the ‘ paryahgya’ onwards) up to the beginning of the XaturmAsyas, would be offered together after (or along with) the vap4s of those of the respective victims (Vaisvadeva &c.) specified in these paragraphs ; and along therewith the vapés of all the subsequent Seasonal victims. The deities to which this heap of omenta would be offered, would thus be either the Visve Devas, or Indra and Agni, or Ka, as representing all the deities. Asv. S. X, 9, 7, assigns the omenta of all the victims, except t the three Prigdpatya ones, to the Visve Devas. XIII KANDA, 5 ADHYAYA, 3 BRAHMANA, 7. 393 the others,’ said Sailali; ‘for, doubtless, Ka is PragApati, and behind Pragdpati are all the gods: it is in this way he gratifies them deity after deity.’ 4. ‘Having gone through the twenty-one deities of the Seasonal?! (victims), let them proceed by dividing (the omenta) into twenty-one parts,’ said Bhallaveya; ‘for as many as there are Seasonal deities so many are all the gods: it is in this way he gratifies them deity after deity.’ 5. ‘Let them proceed (with the omenta) singly and not otherwise,’ said Indrota Saunaka; ‘why, indeed, should they hasten? It is in this way he gratifies them deity after deity.’ This, then, is what these have said, but the established practice is different therefrom. 6. Now Yag#avalkya said, ‘They should proceed simultaneously with the (omenta) of Pragpati’s® (victims), and simultaneously with those consecrated to single gods : it is in this way that he gratifies them deity after deity, that he goes straightway to the completion of the sacrifice, and does not stumble.’ 7. When the omenta have been offered, the Adhvaryu enters (the Havirdh4na shed) and draws 1 See p. 309, note 2. * According to this view, the omenta of all the victims after the three first (Pragipatya) ones,—i.e. beginning from the ‘ paryangya’ animals (see p. 299, note 2) up to the end of the Xaturmasya, or Seasonal victims, which are the last of the domesticated animals —would be put together in one heap and divided into twenty-one portions, which would then be offered to the first twenty-one deities of the Seasonal offerings, that is to say, to those of the Vaisvadeva, Varunapraghfsa, Sikamedha, and Mahéhavis offerings, thus omitting the deities of the Pitryeshfi and the SunAsirfya offerings. _ * That is the first three victims, viz. the horse, the hornless hegoat, and the Gomriga.
3_ * That is the first three victims, viz. the horse, the hornless hegoat, and the Gomriga. 394 , SATAPATHA-BRAHMANA. Pragdpati’s second Mahiman cup of Soma in a silver vessel. The Purorué thereof is (Vg. XXIII, 3), ‘He who by his greatness hath become the one king of the breathing and blinking world, [and who here ruleth over the two-footed and the four-footed: to the god Ka (Who?) will we pay homage by offering}’ The Anuvéky4 and Y4gy4 are interchanged so as to (ensure) unimpaired vigour?, and the Praisha (direction to Hotv?) is the same (as that of the first cup). As the Vasha¢ is uttered, he offers with (Vag. S. XXIII, 4), ‘What greatness of thine there hath been in the night, and the year, [what greatness of thine there hath been in the earth and the fire; what greatness of thine there hath been in the Nakshatras and the moon, to that greatness of thine, to Pragdpati, to the gods, hail*}’ He does not repeat the Vasha/: the significance of this has been explained. 8. Of the blood of the other victims they make no sacrificial portions ; of (that of) the horse they do make portions*. Of (the blood of) the others‘ they make portions‘ on the south side, of (that of) the horse on the north side (of the altar); of (the blood of) the others he makes portions on (a mat of) plaksha (ficus infectoria) twigs, of (that of) the horse on rattan twigs. 1 By simple repetition this would be impaired. ® See XIII, 2, 11, 2 with note. ® See XIII, 3, 4, 2-5. * This would be an alternative view. According to the scholl. on Katy. XX, 8, 1-3, this would seem to refer to the other Pragapatya victims, in which case one would, however, expect the dual here, as there are only two of them besides the horse. xl KANDA, 5 ADHYAYA, 3 BRAHMANA, II. 395 9. But concerning this, Satyayag#i said, ‘ They may indeed do it in either way, only one must not depart from the (right) path.’ But the former, indeed, is the established practice. The sacrifice (of the second day) is an Ukthya: thereby he causes the air-world to prosper. The last day is an Atiratra with all the Stomas, for him to obtain and secure everything, for the Atirdtra with all the Stomas is everything, and the Asvamedha is everything. 10. Its BahishpavamAna (stotra) is in the Trivrzt (9-versed Stoma), the Agya (stotras) in the Pafiéadasa (15-versed), the MAdhyandina-pavam4na in the Saptadasa (17), the Prish¢has in the Ekavimsa (21), the Tyzttya Pavamana in the Trizava (27), the Agnish¢oma-s4man in the Trayastrimsa (33), the Ukthas in the Ekavimesa (21), the Shodasin in the Ekavimsa, the night (chants) in the Pa#éadasa, the Sandhi (twilight chant) in the Trivrzt (9). Whatever Sastra is (recited) for the second day of the Prish¢hya Shadaha that is (used at) the Atiratra sacrifice!; thereby he causes yonder (heavenly) world to prosper.
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.
1XIII, 2, 6, 17. Perhaps, however, ‘aga’ may mean ‘ goat’ here. XIII KANDA, 5 ADHYAYA, 2 BRAHMANA, 23. 391 steed; this Brahman (priest) is the highest seat of speech} ’ 22. Verily, this is the complete attainment of speech, to wit the Brahmodya, and in the Asvamedha all desires are contained: ‘ By means of all speech may we obtain all our desires!’ so (they think). 23. When the colloquy has been held, the Adhvaryu enters the (Havirdhana), and draws Pragépati’s (first) Mahiman cup (of Soma) ina gold vessel. The Purorué formula! thereof is (Vag. S. XXIII, 1; Rig-v. X, 121, 1), ‘The golden germ was first produced...’ And its Purosnuvakya is (Vag. S. XXIII, 63), ‘Of good nature, self-existent at first (within the great ocean: I verily place the right germ whence is born PragApati).— ‘May the Hotz? offer to Pragdpati: [of the Mahiman Soma (cup); may he relish, may he drink the Soma! Hotvz, utter the offeringformula!]’ is the Praisha (ib. 64). The Hot#z utters the offering-formula (ib. 65), ‘O Pragdpati, none other than thee hath encompassed all these forms?...;’ andas the Vashaé is pronounced, he (the Adhvaryu) offers with (V4g. S. XXIII, 2), ‘What greatness of thine there hath been in the day, and the year, [what greatness of thine there hath been in the wind and the air; what greatness of thine there hath been inthe heavens and the sun, to that greatness of thine, to Prag4pati, hail, to the gods*!]’ He does not repeat the Vasha/é, for he offers the cup of Soma all at once. 1 That is, the preliminary formula, or formulas, preceding the ‘upayama ’ (‘ Thou art taken with a support. . .’). * See V, 4, 2, 9. ® See XIII, 2, 11, 2 with note. 392 SATAPATHA-BRAHMANA. Tuirp BRAHMANA. Tuer Vapd-Orrerincs. 1. Now as to the offering of the omenta. ‘They should proceed with them singly up to the omentum of the Vaisvadeva (victim); and when the omentum of the Vaisvadeva has been offered, they should thereupon offer the others,’ said Satyakama G4bala; ‘for, doubtless, the All-Gods (Visve Dev4A) are all (sarve) the gods: it is in this way he gratifies them deity after deity.’ 2. ‘When the omentum of the AindrAgna (victim) has been offered, they should thereupon offer the others, said the two Saumapa MAnutantavya; ‘for, doubtless, Indra and Agni are all the gods: it is in this way he gratifies them deity after deity.’ 3- ‘When the omentum of the (victim) sacred to Ka has been offered, they should thereupon offer
2* Whilst there are amongst the victims immolated on the second day, several others consecrated to the Visve Dev44, Indra and Agni, and Ka,—the Vaisvadeva, Aindragna, and K4ya victims, referred to in this and the following two paragraphs, belong to the Xaturmfsya, or Seasonal victims, being amongst those tied to the fourteenth and sixteenth stakes. Though the text speaks only of one Vaisvadeva &c. victim, there are really three such victims in each case. According to the views referred to in these paragraphs (cf. comm. on Katy. XX, 7, 23), the omenta of all the preceding victims (from the ‘ paryahgya’ onwards) up to the beginning of the XaturmAsyas, would be offered together after (or along with) the vap4s of those of the respective victims (Vaisvadeva &c.) specified in these paragraphs ; and along therewith the vapés of all the subsequent Seasonal victims. The deities to which this heap of omenta would be offered, would thus be either the Visve Devas, or Indra and Agni, or Ka, as representing all the deities. Asv. S. X, 9, 7, assigns the omenta of all the victims, except t the three Prigdpatya ones, to the Visve Devas. XIII KANDA, 5 ADHYAYA, 3 BRAHMANA, 7. 393 the others,’ said Sailali; ‘for, doubtless, Ka is PragApati, and behind Pragdpati are all the gods: it is in this way he gratifies them deity after deity.’ 4. ‘Having gone through the twenty-one deities of the Seasonal?! (victims), let them proceed by dividing (the omenta) into twenty-one parts,’ said Bhallaveya; ‘for as many as there are Seasonal deities so many are all the gods: it is in this way he gratifies them deity after deity.’ 5. ‘Let them proceed (with the omenta) singly and not otherwise,’ said Indrota Saunaka; ‘why, indeed, should they hasten? It is in this way he gratifies them deity after deity.’ This, then, is what these have said, but the established practice is different therefrom. 6. Now Yag#avalkya said, ‘They should proceed simultaneously with the (omenta) of Pragpati’s® (victims), and simultaneously with those consecrated to single gods : it is in this way that he gratifies them deity after deity, that he goes straightway to the completion of the sacrifice, and does not stumble.’ 7. When the omenta have been offered, the Adhvaryu enters (the Havirdh4na shed) and draws 1 See p. 309, note 2. * According to this view, the omenta of all the victims after the three first (Pragipatya) ones,—i.e. beginning from the ‘ paryangya’ animals (see p. 299, note 2) up to the end of the Xaturmasya, or Seasonal victims, which are the last of the domesticated animals —would be put together in one heap and divided into twenty-one portions, which would then be offered to the first twenty-one deities of the Seasonal offerings, that is to say, to those of the Vaisvadeva, Varunapraghfsa, Sikamedha, and Mahéhavis offerings, thus omitting the deities of the Pitryeshfi and the SunAsirfya offerings. _ * That is the first three victims, viz. the horse, the hornless hegoat, and the Gomriga.
3_ * That is the first three victims, viz. the horse, the hornless hegoat, and the Gomriga. 394 , SATAPATHA-BRAHMANA. Pragdpati’s second Mahiman cup of Soma in a silver vessel. The Purorué thereof is (Vg. XXIII, 3), ‘He who by his greatness hath become the one king of the breathing and blinking world, [and who here ruleth over the two-footed and the four-footed: to the god Ka (Who?) will we pay homage by offering}’ The Anuvéky4 and Y4gy4 are interchanged so as to (ensure) unimpaired vigour?, and the Praisha (direction to Hotv?) is the same (as that of the first cup). As the Vasha¢ is uttered, he offers with (Vag. S. XXIII, 4), ‘What greatness of thine there hath been in the night, and the year, [what greatness of thine there hath been in the earth and the fire; what greatness of thine there hath been in the Nakshatras and the moon, to that greatness of thine, to Pragdpati, to the gods, hail*}’ He does not repeat the Vasha/: the significance of this has been explained. 8. Of the blood of the other victims they make no sacrificial portions ; of (that of) the horse they do make portions*. Of (the blood of) the others‘ they make portions‘ on the south side, of (that of) the horse on the north side (of the altar); of (the blood of) the others he makes portions on (a mat of) plaksha (ficus infectoria) twigs, of (that of) the horse on rattan twigs. 1 By simple repetition this would be impaired. ® See XIII, 2, 11, 2 with note. ® See XIII, 3, 4, 2-5. * This would be an alternative view. According to the scholl. on Katy. XX, 8, 1-3, this would seem to refer to the other Pragapatya victims, in which case one would, however, expect the dual here, as there are only two of them besides the horse. xl KANDA, 5 ADHYAYA, 3 BRAHMANA, II. 395 9. But concerning this, Satyayag#i said, ‘ They may indeed do it in either way, only one must not depart from the (right) path.’ But the former, indeed, is the established practice. The sacrifice (of the second day) is an Ukthya: thereby he causes the air-world to prosper. The last day is an Atiratra with all the Stomas, for him to obtain and secure everything, for the Atirdtra with all the Stomas is everything, and the Asvamedha is everything. 10. Its BahishpavamAna (stotra) is in the Trivrzt (9-versed Stoma), the Agya (stotras) in the Pafiéadasa (15-versed), the MAdhyandina-pavam4na in the Saptadasa (17), the Prish¢has in the Ekavimsa (21), the Tyzttya Pavamana in the Trizava (27), the Agnish¢oma-s4man in the Trayastrimsa (33), the Ukthas in the Ekavimesa (21), the Shodasin in the Ekavimsa, the night (chants) in the Pa#éadasa, the Sandhi (twilight chant) in the Trivrzt (9). Whatever Sastra is (recited) for the second day of the Prish¢hya Shadaha that is (used at) the Atiratra sacrifice!; thereby he causes yonder (heavenly) world to prosper.
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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