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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Moreover, it will become heated and ablaze ;— 45. And were he to perform the Pravargya at the first Soma-sacrifice, that (Mah4vtra) of his, when heated and ablaze, would burn up his family and cattle, and also his life, and the Sacrificer would be liable to perish: therefore (let him perform it) at the second or third (sacrifice). 46. Let him not perform the Pravargya for any and every one, lest he should do everything for every one, for the Pravargya is everything; but let him only perform it for him who is known, or to whoever may be dear to him, or who has studied sacred writ: by means of the study of sacred writ he would thus gain it. 47. One may perform the Pravargya for a thousand (head of cattle), for a thousand means everything, and that (Pravargya) is everything. One may apparatus are then in solemn fashion (carried round in front of the Ahavantya, and) placed on the throne-seat, and consecrated (or appeased) by being sprinkled with water. 1 That is, at a sacrifice for which this constitutes the sacrificial fee. XIV KANDA, 2 ADHYAYA, 2 BRAHMANA, 49. 491! perform it for all (the Sacrificer’s) property; for all one’s property means everything, and this (Pravargya) is everything. One may perform it at a Visvagit with all the Pvzsh¢das'; for the Visvagit (all-conquering day) with all the Pzzsh¢Zas means everything, and this (Pravargya) is everything. One may perform it at the Vagapeya (and) RAgasiya, for such (a ceremony) means everything. One may perform it at a sacrificial session, for the session means everything, and this (Pravargya) is everything. These are (the occasions for) his performances of the Pravargya, and (let him perform it) nowhere else but at these. 48. Here now they say, ‘Seeing that the Pravargya is headless, whereby, then, does the Agnihotra become possessed of a head for him?’ Let him say, ‘By the Ahavantya.—‘How the New and Full-moon sacrifices ?’ Let him say, ‘ By the ghee and the cake.’—‘ How the Seasonal sacrifices?’ Let him say, ‘By the oblation of clotted curds *’—‘ How the animal sacrifice?’ Let him say, ‘ By the victim and the cake.—‘ How the Somasacrifice?’ Let him say, ‘By the Havirdh4na ®.’ 49. And they also say,—when the sacrifice had its head cut off, the gods on that occasion restored it as the hospitable reception * (of King Soma), and verily for him who so knows this offering is not made with any headless sacrifice whatever. 1 See p. 139, note 1; and XII, 3, 3, 6. * For the ‘ payasy4 ’ see part i, p. 178, note 4; p. 381, note 2. 5 That is, the cart or carts on which the offering-material (including the Soma-plants) is contained, as also the shed in which they are placed. * See III, 2, 3, 20; 4, 1, 1. 492 SATAPATHA-BRAHMANA,
2* For the ‘ payasy4 ’ see part i, p. 178, note 4; p. 381, note 2. 5 That is, the cart or carts on which the offering-material (including the Soma-plants) is contained, as also the shed in which they are placed. * See III, 2, 3, 20; 4, 1, 1. 492 SATAPATHA-BRAHMANA, 50. And, again, they say, ‘Seeing that at the sacrifice they lead forward the Prasita’ (water), wherefore do they not lead it forward on this occasion ?’ Well, this—to wit, the Pra#tt4 (water) — being the head of the sacrifice, and the Pravargya also being its head, (he does so) thinking, ‘ Lest I cause the head to be overtopped by a head.’ 51. And, again, they say, ‘Seeing that elsewhere there are fore-offerings and after-offerings, wherefore are there not any on this occasion?’ Well. the fore-offerings and after-offerings being the vital airs, and so also the Avak4sas?, and the pieces of wood, (it is so) lest he should cause the vital airs to be overtopped by vital airs. 52. And, again, they say, ‘Seeing that elsewhere they offer two butter-portions, wherefore does he not offer them on this occasion?’ Well, those two—to wit, the butter-portions—being the eyes of the sacrifice, and so also the two Rauhisza (cakes)—(it is so) lest he should overtop eye by eye. 53. And, again, they say, ‘Seeing that they make offering to the gods by means of wooden (vessels), wherefore does he offer this (Gharma) by means of one made of clay?’ When the Sacrifice had its head cut off, its life-sap flowed away and entered the heaven and the earth. Now this (earth) is clay, and yonder (sky) is water; and the Mah4vira (vessels) are made of clay and water: thus he supplies and completes it (the Pravargya) with that life-sap. 54. But if it were made of wood, it would be * See part i, p. 9, note. 2 See p. 469, note 1. P' P. 9 Pp. 469 XIV KANDA, 3 ADHYAYA, I BRAHMANA, I. 493 burnt; and if of gold, it would dissolve ; and if of copper, it would melt; and if of stone, it would burn the two handling-sticks; and that (Gharma) itself submitted to that (earthen vessel) : therefore it is by means of an earthen one that he offers it. 55. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation}. TuHirp ApuyAya, First BRAHMANA. Tue Settinc Out oF THR Pravarcya. 1. Now, on the third, or the sixth, or the twelfth day*, having combined (the two performances of) the Pravargya and Upasads’, he ‘sets out‘’ the Pravargya, for set out (removed), as it were, is this head (from the trunk). Having gathered together all around it® (the Mah4vira pot), they ' See p. 458, note 1. * That is, according to whether there are three, six, or twelve Upasad days to the particular form of Soma-sacrifice about to be performed. On each of these days there would be two performances of the Upasads,—and in case the Pravargya is to be performed—as many performances of that sacrifice.
3* That is, according to whether there are three, six, or twelve Upasad days to the particular form of Soma-sacrifice about to be performed. On each of these days there would be two performances of the Upasads,—and in case the Pravargya is to be performed—as many performances of that sacrifice. * On the day before the Soma-sacrifice, the two performances of the Pravargya and the Upasads are combined and gone through in the forenoon, instead of the forenoon and afternoon as is otherwise the case. K&ty. XXVI, 7, 1 does not refer to the performance of the Pravargya on this day, but merely remarks that ‘at the end of the Upasads (i. e. of the combination of the Upasads, comm.) the removal of the Pravargya’ takes place. Apast. XV, 12, 4-6, on the other hand, states distinctly that the total number of performances of the Pravargya is to be double that of the Upasad days. * The ‘setting out’ (utsddana) of the Pravargya is the technical phrase for the removal and orderly laying out (in the form of a man) of the apparatus used for the Pravargya ceremony. * After collecting the implements they take them out of the sal 494 SATAPATHA-BRAHMANA, meet together upon the Vedi in the S414, (entering) by the front door. 2. The Agntdhra then brings three bundles of faggots to the Ahavantya, and kindling one of them, he offers (thereon) whilst holding it* on a level with (the Sacrificer’s) mouth. When the sacrifice had its head cut off its heat went out of it, and entered these worlds: it is with that heat he thus supplies and completes it. 3. And as to why (it is held) on a level with the mouth,—well, what is level with the mouth is, as it were, above; and above, as it were, is yonder (heavenly) world: thus he thereby supplies and completes it (the Pravargya) with that heat which had entered yonder world. 4. (He offers, with Vag. S. XX XVIII, 18] ‘What heavenly fire of thine there is, O Gharma,’—just the fire which is heavenly ;— ‘what is in the G4yatrf and in the Havir- and lay them down near the AntaApatya peg at a few steps from the front door (whilst Apast. makes them to be put on the throneseat placed north of the Ahavanfya).
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.
1Moreover, it will become heated and ablaze ;— 45. And were he to perform the Pravargya at the first Soma-sacrifice, that (Mah4vtra) of his, when heated and ablaze, would burn up his family and cattle, and also his life, and the Sacrificer would be liable to perish: therefore (let him perform it) at the second or third (sacrifice). 46. Let him not perform the Pravargya for any and every one, lest he should do everything for every one, for the Pravargya is everything; but let him only perform it for him who is known, or to whoever may be dear to him, or who has studied sacred writ: by means of the study of sacred writ he would thus gain it. 47. One may perform the Pravargya for a thousand (head of cattle), for a thousand means everything, and that (Pravargya) is everything. One may apparatus are then in solemn fashion (carried round in front of the Ahavantya, and) placed on the throne-seat, and consecrated (or appeased) by being sprinkled with water. 1 That is, at a sacrifice for which this constitutes the sacrificial fee. XIV KANDA, 2 ADHYAYA, 2 BRAHMANA, 49. 491! perform it for all (the Sacrificer’s) property; for all one’s property means everything, and this (Pravargya) is everything. One may perform it at a Visvagit with all the Pvzsh¢das'; for the Visvagit (all-conquering day) with all the Pzzsh¢Zas means everything, and this (Pravargya) is everything. One may perform it at the Vagapeya (and) RAgasiya, for such (a ceremony) means everything. One may perform it at a sacrificial session, for the session means everything, and this (Pravargya) is everything. These are (the occasions for) his performances of the Pravargya, and (let him perform it) nowhere else but at these. 48. Here now they say, ‘Seeing that the Pravargya is headless, whereby, then, does the Agnihotra become possessed of a head for him?’ Let him say, ‘By the Ahavantya.—‘How the New and Full-moon sacrifices ?’ Let him say, ‘ By the ghee and the cake.’—‘ How the Seasonal sacrifices?’ Let him say, ‘By the oblation of clotted curds *’—‘ How the animal sacrifice?’ Let him say, ‘ By the victim and the cake.—‘ How the Somasacrifice?’ Let him say, ‘By the Havirdh4na ®.’ 49. And they also say,—when the sacrifice had its head cut off, the gods on that occasion restored it as the hospitable reception * (of King Soma), and verily for him who so knows this offering is not made with any headless sacrifice whatever. 1 See p. 139, note 1; and XII, 3, 3, 6. * For the ‘ payasy4 ’ see part i, p. 178, note 4; p. 381, note 2. 5 That is, the cart or carts on which the offering-material (including the Soma-plants) is contained, as also the shed in which they are placed. * See III, 2, 3, 20; 4, 1, 1. 492 SATAPATHA-BRAHMANA,
2* For the ‘ payasy4 ’ see part i, p. 178, note 4; p. 381, note 2. 5 That is, the cart or carts on which the offering-material (including the Soma-plants) is contained, as also the shed in which they are placed. * See III, 2, 3, 20; 4, 1, 1. 492 SATAPATHA-BRAHMANA, 50. And, again, they say, ‘Seeing that at the sacrifice they lead forward the Prasita’ (water), wherefore do they not lead it forward on this occasion ?’ Well, this—to wit, the Pra#tt4 (water) — being the head of the sacrifice, and the Pravargya also being its head, (he does so) thinking, ‘ Lest I cause the head to be overtopped by a head.’ 51. And, again, they say, ‘Seeing that elsewhere there are fore-offerings and after-offerings, wherefore are there not any on this occasion?’ Well. the fore-offerings and after-offerings being the vital airs, and so also the Avak4sas?, and the pieces of wood, (it is so) lest he should cause the vital airs to be overtopped by vital airs. 52. And, again, they say, ‘Seeing that elsewhere they offer two butter-portions, wherefore does he not offer them on this occasion?’ Well, those two—to wit, the butter-portions—being the eyes of the sacrifice, and so also the two Rauhisza (cakes)—(it is so) lest he should overtop eye by eye. 53. And, again, they say, ‘Seeing that they make offering to the gods by means of wooden (vessels), wherefore does he offer this (Gharma) by means of one made of clay?’ When the Sacrifice had its head cut off, its life-sap flowed away and entered the heaven and the earth. Now this (earth) is clay, and yonder (sky) is water; and the Mah4vira (vessels) are made of clay and water: thus he supplies and completes it (the Pravargya) with that life-sap. 54. But if it were made of wood, it would be * See part i, p. 9, note. 2 See p. 469, note 1. P' P. 9 Pp. 469 XIV KANDA, 3 ADHYAYA, I BRAHMANA, I. 493 burnt; and if of gold, it would dissolve ; and if of copper, it would melt; and if of stone, it would burn the two handling-sticks; and that (Gharma) itself submitted to that (earthen vessel) : therefore it is by means of an earthen one that he offers it. 55. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation}. TuHirp ApuyAya, First BRAHMANA. Tue Settinc Out oF THR Pravarcya. 1. Now, on the third, or the sixth, or the twelfth day*, having combined (the two performances of) the Pravargya and Upasads’, he ‘sets out‘’ the Pravargya, for set out (removed), as it were, is this head (from the trunk). Having gathered together all around it® (the Mah4vira pot), they ' See p. 458, note 1. * That is, according to whether there are three, six, or twelve Upasad days to the particular form of Soma-sacrifice about to be performed. On each of these days there would be two performances of the Upasads,—and in case the Pravargya is to be performed—as many performances of that sacrifice.
3* That is, according to whether there are three, six, or twelve Upasad days to the particular form of Soma-sacrifice about to be performed. On each of these days there would be two performances of the Upasads,—and in case the Pravargya is to be performed—as many performances of that sacrifice. * On the day before the Soma-sacrifice, the two performances of the Pravargya and the Upasads are combined and gone through in the forenoon, instead of the forenoon and afternoon as is otherwise the case. K&ty. XXVI, 7, 1 does not refer to the performance of the Pravargya on this day, but merely remarks that ‘at the end of the Upasads (i. e. of the combination of the Upasads, comm.) the removal of the Pravargya’ takes place. Apast. XV, 12, 4-6, on the other hand, states distinctly that the total number of performances of the Pravargya is to be double that of the Upasad days. * The ‘setting out’ (utsddana) of the Pravargya is the technical phrase for the removal and orderly laying out (in the form of a man) of the apparatus used for the Pravargya ceremony. * After collecting the implements they take them out of the sal 494 SATAPATHA-BRAHMANA, meet together upon the Vedi in the S414, (entering) by the front door. 2. The Agntdhra then brings three bundles of faggots to the Ahavantya, and kindling one of them, he offers (thereon) whilst holding it* on a level with (the Sacrificer’s) mouth. When the sacrifice had its head cut off its heat went out of it, and entered these worlds: it is with that heat he thus supplies and completes it. 3. And as to why (it is held) on a level with the mouth,—well, what is level with the mouth is, as it were, above; and above, as it were, is yonder (heavenly) world: thus he thereby supplies and completes it (the Pravargya) with that heat which had entered yonder world. 4. (He offers, with Vag. S. XX XVIII, 18] ‘What heavenly fire of thine there is, O Gharma,’—just the fire which is heavenly ;— ‘what is in the G4yatrf and in the Havir- and lay them down near the AntaApatya peg at a few steps from the front door (whilst Apast. makes them to be put on the throneseat placed north of the Ahavanfya).
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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