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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 The author apparently takes ‘ameni’ in the sense of‘ amanyu.’ 486 SATAPATHA-BRAHMANA. is what he thereby means to say ;—‘ preserve the priesthood, preserve the nobility, preserve the people!’— preserve all that, is what he thereby means to say. 31. He then offers by means of the pieces of (split) wood 1,—the pieces of wood being the vital airs, it is the vital airs he thus bestows upon him ;— 32, With (Vag. S. XXXVIII, 15), ‘Hail to Pashan, to the cream!’—Pdshan, doubtless, is he who blows here, for he (the wind) supports (push) everything here; and the breath also is that (wind): it is breath he thus bestows upon him, whence he says, ‘Hail to Pfshan, to the cream!’ The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before. Having offered (by means of the first piece) he leans it against the middle enclosingstick? (paridhi). 33. ‘Hail to the pressing-stones!'—the pressing-stones being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the second stick) he leans it against the middle enclosing-stick. 34. ‘Hail to the sounding-holes*!’—the The St. Petersb. Dict. assigns to it the meaning ‘not shooting, incapable of shooting.’ ' For these pieces of wood, or large chips, of Vikankata wood (Flacourtia sapida) which were laid round the pot, see XIV, 1, 3, 26. They are dipped into the remains of the hot milk and ghee, the liquid adhering to them being then offered. * That is, that one of the three fresh sticks enclosing the fire which is laid down first, along the back, or west side, and forms the base of a triangle the apex of which points eastwards. Cf. I, 3, 4,1 seqq- * This meaning is, by the St. Petersb. Dict., assigned to ‘prati-rava’ xIV KANDA, 2 ADHYAYA, 2 BRAHMANA, 35. 487 sounding-holes (pratirava), doubtless, are the vital airs, for everything here is pleased (pratirata) with the vital airs: it is the vital airs he thus bestows upon him. Having offered (with the third stick) he leans it against the middle enclosingstick. 35. ‘Hail to the Fathers, (seated) upon the Barhis!, and drinking the Gharma!’—even without offering he secretes (this, the fourth stick) under the barhis of the south part (of the vedi*) whilst looking towards the north® When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers—the Fathers being three in number: it is them he thus pleases. And (otherwise ‘ echo’), the proper term for the sounding-holes being ‘upa-rava,’ cf. ITI, 5, 4, 1, where they are likened to the eyes and ears, as channels of the vital airs.
2And (otherwise ‘ echo’), the proper term for the sounding-holes being ‘upa-rava,’ cf. ITI, 5, 4, 1, where they are likened to the eyes and ears, as channels of the vital airs. ‘If this rendering (St. Petersb. Dict.) of ‘firdhvabarhis’ is correct—the term being apparently based on the Fathers’ epithet ‘barhishadad,’ ‘seated on the barhis’ (sacrificial grass-covering of the altar-ground)—the force of ‘ ardhva’ in the compound is very peculiar. Mahidhara takes it in the sense of ‘ having their barhis pointed upwards,’ i. e. towards the east (I), the peculiar feature of the barhis in the present case—as far as the participation of the Fathers in the drinking of the Gharma is concerned—being its having the tops of the grass-stalks turned to the east instead of to the south, as is the case in all ceremonies relating to the Fathers. The term ‘firdhvabarhis’ might possibly mean ‘having their (special) barhis above,’ i.e. in the world of the Fathers, where they would be supposed to partake of the libations of hot milk; whilst yet another (suggested by the next paragraph) would be that of ‘having the barhis above them;’ which would, however, be more appropriate if the secreting of the stick under the barhis applied to the present, instead of the next one. * The comm. on K4ty. XXVI, 6, 14 calls this part of the barhis ‘ tithyabarhis ’ (?). * And accordingly, without looking at it. 488 SATAPATHA-BRAHMANA. as to why he does not look at it,—once for all the Fathers have passed away. 36. ‘Hail to Heaven and Earth! ’—heaven and earth being the out (and in)-breathing and the up-breathing, it is the out and up-breathing he thus bestows upon him. Having offered (with the fifth stick) he leans it against the middle enclosing-stick. 37. ‘Hail to the All-gods!’—the Visve Devas being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the sixth stick) he leans it against the middle enclosing-stick. 38. (Vag. S. XX XVIII, 16,] ‘Hail to Rudra, praised by the Rudras!!’—even without offering (with this, the seventh stick), he, looking south- . wards, hands it to the Pratiprasthatvz, and the latter throws it outside (the offering-ground) northwards to the north of the hall, for this is the region of that god: he thus gratifies him in his own region. And as to why he does not look at it, he does so thinking, ‘Lest Rudra should do me harm.’ 39. There are seven of these oblations, for seven in number are these (channels of the) vital airs in the head: it is these he thus bestows upon him. 40. He then pours (the remaining milk and ghee) from the Mahavira into the supporting-tray with, ‘Hail, light with light!’—for light indeed the milk was in the one (vessel), and light it is in the other, and these two lights thus unite with each other. The call of ‘hail!’ he places first, and the deity last: the mystic import of this is the same as before. ' Or, ‘having his praises sung by the chanters,’ as Mahfdhara takes ‘ rudrahfiti.’
3The call of ‘hail!’ he places first, and the deity last: the mystic import of this is the same as before. ' Or, ‘having his praises sung by the chanters,’ as Mahfdhara takes ‘ rudrahfiti.’ XIV KANDA, 2 ADHYAYA, 2 BRAHMANA, 43. 489 41. He then offers (the second of) the two Rauhiaa? (cakes) with, ‘May the day be pleased with its brightness, the well-lighted with its light, hail!’—the mystic import of this is the same as before;—‘may the night be pleased with its brightness, the well-lighted with its light, hail!'—the mystic import of this is the same as before. 42. He then hands to the Sacrificer the remainder of the Gharma. He, having solicited an invitation * (to the meal), drinks it with, ‘Offered is the honey unto Agni, the greatest of Indras,— ‘Offered is the honey unto Agni, the most powerful,” he thereby means to say;—‘let us eat of | thee, god Gharma: reverence be unto thee, injure us not!’—a blessing he thereby invokes. 43. Now, on the south side sand has been strewn; there they cleanse themselves?: in this there is the 1 Viz. XIV, 2, 1,1. ® Viz. at the hands of the officiating priests, by saying to each, ‘Invite me, N. N.!’ whereupon each of them replies, ‘Thou art invited” Cf. XII, 8, 3, 30. According to Apast. Sr. XV, 11, 12, the priests and the Sacrificer partake of the residue in the order —Hotr?, Adhvaryu, Brahman, Pratiprasth&tr?, Agnidh, and Sacrificer ; or, optionally (ib. 14), only the Sacrificer drinks of it, whilst the priests merely smell it. (Cf. the eating of the whey (of clotted curds), II, 4, 4, 25, to which the present eating of the remains is stated, by Katy. XXVI, 6, 20, to be analogous; whilst the offering is said to be on the model of the Agnihotra. * The usual place to do so is over the pit (4atrala), cf. III, 8, 2, 30; XII, 8, 1,22; whilst the utensils are cleaned in the M4rg4lfya. On the present occasion a mound of sand (or covered with sand)— the so-called ‘ ué&hish/a-khara ’ (mound of remains)—is raised in the south part of the s4l4, close to the mat or hurdle forming its wall, just east of the southern door. According to Katy. XXVI, 6, 21 seqq., Apast. XV, 12, 1 seqq., the Mah4vira and the remaining 490 SATAPATHA-BRAHMANA. same significance as in the MArgaltya. The pieces of wood he throws into the fire. They then proceed with the Upasad. And thus the head of the sacrifice has been set right in the very same manner in which the Asvins then restored it. 44. One must not perform the Pravargya at one's first Soma-sacrifice, since that would be sinful, and lest Indra should cut off his head; but at the second or the third (Somarsacrifice); for at first the gods went on worshipping and toiling with the headless sacrifice, therefore (he should do so) at the second or the third (sacrifice). Moreover, it will become heated and ablaze ;—
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 The author apparently takes ‘ameni’ in the sense of‘ amanyu.’ 486 SATAPATHA-BRAHMANA. is what he thereby means to say ;—‘ preserve the priesthood, preserve the nobility, preserve the people!’— preserve all that, is what he thereby means to say. 31. He then offers by means of the pieces of (split) wood 1,—the pieces of wood being the vital airs, it is the vital airs he thus bestows upon him ;— 32, With (Vag. S. XXXVIII, 15), ‘Hail to Pashan, to the cream!’—Pdshan, doubtless, is he who blows here, for he (the wind) supports (push) everything here; and the breath also is that (wind): it is breath he thus bestows upon him, whence he says, ‘Hail to Pfshan, to the cream!’ The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before. Having offered (by means of the first piece) he leans it against the middle enclosingstick? (paridhi). 33. ‘Hail to the pressing-stones!'—the pressing-stones being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the second stick) he leans it against the middle enclosing-stick. 34. ‘Hail to the sounding-holes*!’—the The St. Petersb. Dict. assigns to it the meaning ‘not shooting, incapable of shooting.’ ' For these pieces of wood, or large chips, of Vikankata wood (Flacourtia sapida) which were laid round the pot, see XIV, 1, 3, 26. They are dipped into the remains of the hot milk and ghee, the liquid adhering to them being then offered. * That is, that one of the three fresh sticks enclosing the fire which is laid down first, along the back, or west side, and forms the base of a triangle the apex of which points eastwards. Cf. I, 3, 4,1 seqq- * This meaning is, by the St. Petersb. Dict., assigned to ‘prati-rava’ xIV KANDA, 2 ADHYAYA, 2 BRAHMANA, 35. 487 sounding-holes (pratirava), doubtless, are the vital airs, for everything here is pleased (pratirata) with the vital airs: it is the vital airs he thus bestows upon him. Having offered (with the third stick) he leans it against the middle enclosingstick. 35. ‘Hail to the Fathers, (seated) upon the Barhis!, and drinking the Gharma!’—even without offering he secretes (this, the fourth stick) under the barhis of the south part (of the vedi*) whilst looking towards the north® When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers—the Fathers being three in number: it is them he thus pleases. And (otherwise ‘ echo’), the proper term for the sounding-holes being ‘upa-rava,’ cf. ITI, 5, 4, 1, where they are likened to the eyes and ears, as channels of the vital airs.
2And (otherwise ‘ echo’), the proper term for the sounding-holes being ‘upa-rava,’ cf. ITI, 5, 4, 1, where they are likened to the eyes and ears, as channels of the vital airs. ‘If this rendering (St. Petersb. Dict.) of ‘firdhvabarhis’ is correct—the term being apparently based on the Fathers’ epithet ‘barhishadad,’ ‘seated on the barhis’ (sacrificial grass-covering of the altar-ground)—the force of ‘ ardhva’ in the compound is very peculiar. Mahidhara takes it in the sense of ‘ having their barhis pointed upwards,’ i. e. towards the east (I), the peculiar feature of the barhis in the present case—as far as the participation of the Fathers in the drinking of the Gharma is concerned—being its having the tops of the grass-stalks turned to the east instead of to the south, as is the case in all ceremonies relating to the Fathers. The term ‘firdhvabarhis’ might possibly mean ‘having their (special) barhis above,’ i.e. in the world of the Fathers, where they would be supposed to partake of the libations of hot milk; whilst yet another (suggested by the next paragraph) would be that of ‘having the barhis above them;’ which would, however, be more appropriate if the secreting of the stick under the barhis applied to the present, instead of the next one. * The comm. on K4ty. XXVI, 6, 14 calls this part of the barhis ‘ tithyabarhis ’ (?). * And accordingly, without looking at it. 488 SATAPATHA-BRAHMANA. as to why he does not look at it,—once for all the Fathers have passed away. 36. ‘Hail to Heaven and Earth! ’—heaven and earth being the out (and in)-breathing and the up-breathing, it is the out and up-breathing he thus bestows upon him. Having offered (with the fifth stick) he leans it against the middle enclosing-stick. 37. ‘Hail to the All-gods!’—the Visve Devas being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the sixth stick) he leans it against the middle enclosing-stick. 38. (Vag. S. XX XVIII, 16,] ‘Hail to Rudra, praised by the Rudras!!’—even without offering (with this, the seventh stick), he, looking south- . wards, hands it to the Pratiprasthatvz, and the latter throws it outside (the offering-ground) northwards to the north of the hall, for this is the region of that god: he thus gratifies him in his own region. And as to why he does not look at it, he does so thinking, ‘Lest Rudra should do me harm.’ 39. There are seven of these oblations, for seven in number are these (channels of the) vital airs in the head: it is these he thus bestows upon him. 40. He then pours (the remaining milk and ghee) from the Mahavira into the supporting-tray with, ‘Hail, light with light!’—for light indeed the milk was in the one (vessel), and light it is in the other, and these two lights thus unite with each other. The call of ‘hail!’ he places first, and the deity last: the mystic import of this is the same as before. ' Or, ‘having his praises sung by the chanters,’ as Mahfdhara takes ‘ rudrahfiti.’
3The call of ‘hail!’ he places first, and the deity last: the mystic import of this is the same as before. ' Or, ‘having his praises sung by the chanters,’ as Mahfdhara takes ‘ rudrahfiti.’ XIV KANDA, 2 ADHYAYA, 2 BRAHMANA, 43. 489 41. He then offers (the second of) the two Rauhiaa? (cakes) with, ‘May the day be pleased with its brightness, the well-lighted with its light, hail!’—the mystic import of this is the same as before;—‘may the night be pleased with its brightness, the well-lighted with its light, hail!'—the mystic import of this is the same as before. 42. He then hands to the Sacrificer the remainder of the Gharma. He, having solicited an invitation * (to the meal), drinks it with, ‘Offered is the honey unto Agni, the greatest of Indras,— ‘Offered is the honey unto Agni, the most powerful,” he thereby means to say;—‘let us eat of | thee, god Gharma: reverence be unto thee, injure us not!’—a blessing he thereby invokes. 43. Now, on the south side sand has been strewn; there they cleanse themselves?: in this there is the 1 Viz. XIV, 2, 1,1. ® Viz. at the hands of the officiating priests, by saying to each, ‘Invite me, N. N.!’ whereupon each of them replies, ‘Thou art invited” Cf. XII, 8, 3, 30. According to Apast. Sr. XV, 11, 12, the priests and the Sacrificer partake of the residue in the order —Hotr?, Adhvaryu, Brahman, Pratiprasth&tr?, Agnidh, and Sacrificer ; or, optionally (ib. 14), only the Sacrificer drinks of it, whilst the priests merely smell it. (Cf. the eating of the whey (of clotted curds), II, 4, 4, 25, to which the present eating of the remains is stated, by Katy. XXVI, 6, 20, to be analogous; whilst the offering is said to be on the model of the Agnihotra. * The usual place to do so is over the pit (4atrala), cf. III, 8, 2, 30; XII, 8, 1,22; whilst the utensils are cleaned in the M4rg4lfya. On the present occasion a mound of sand (or covered with sand)— the so-called ‘ ué&hish/a-khara ’ (mound of remains)—is raised in the south part of the s4l4, close to the mat or hurdle forming its wall, just east of the southern door. According to Katy. XXVI, 6, 21 seqq., Apast. XV, 12, 1 seqq., the Mah4vira and the remaining 490 SATAPATHA-BRAHMANA. same significance as in the MArgaltya. The pieces of wood he throws into the fire. They then proceed with the Upasad. And thus the head of the sacrifice has been set right in the very same manner in which the Asvins then restored it. 44. One must not perform the Pravargya at one's first Soma-sacrifice, since that would be sinful, and lest Indra should cut off his head; but at the second or the third (Somarsacrifice); for at first the gods went on worshipping and toiling with the headless sacrifice, therefore (he should do so) at the second or the third (sacrifice). Moreover, it will become heated and ablaze ;—
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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