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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Viz. inasmuch as, according to Sayama, at the Full-moon sacrifice the offering to Agni-Soma only takes place in the’ case of one who is a Soma-offerer. I find, however, no authority for this. 3 Or, from the lower part (nyfina); cf. II, 1, 1, 133 5, 1, 20. * That is, if the oblation to Agni Svish/akrit (part i, p. 199 seqq.) is taken into account. 5 According to SAyana, the second additional offering is the oblation of clotted ghee to Vanaspati (the lord of the forest, or B2 4 SATAPATHA-BRAHMANA. —a productive pair consists of two : thus a productive pair is produced ; this is that perfection, the sacrifice. 7. And there may be three additional ones?,— a productive pair consists of two, and that which is produced is the third: this is that perfection, the sacrifice. 8. And there may be four additional ones?,—as the one so the four. There are these three worlds: these worlds he thus gains by three (oblations); and Pragapati, indeed, is the fourth beyond these worlds : by the fourth (oblation) he thus gains Pragdpati,— this is that perfection, the sacrifice. 9. That (sacrifice) which is defective in two (oblations)* is indeed defective, it is not a sacrifice; and that which is excessive in respect of five (oblations) is indeed excessive, it is not a sacrifice: this is that perfection as regards the ten, the twenty, thus up to a thousand‘. 10. Verily, they who perform the Full and Newmoon sacrifice, run a race’, One ought to perform it during fifteen years ;—in these fifteen years there are three hundred and sixty full moons and new the tree, i. e. the sacrificial stake, or Soma) at the animal sacrifice. Cf. part ii, p. 208. 1 These three oblations, according to Sdyaa, are the three after-offerings (to the Barhis, to N&rasamsa, and to Agni), see part i, p. 230 seqq. * Viz. either the Svishfakrzt and the three after-offerings; or the four Patnisamyigas (to Soma, Tvashérz, the wives of the gods, and Agni Grshapati), cf. part i, p. 256 seqq. * That is, if it includes only eight oblations, see paragraph 4. * That is, counting every ten (oblations) one Virdg, or metrical pada of ten syllables. * Viz. running along, as they do, with the revolutions of the moon and the sun. x1 KANDA, I ADHYAYA, 3 BRAHMANA, T. 5 moons; and there are in a year three hundred and sixty nights: it is the nights he thus gains. 11. He should then offer for another fifteen years ; m these fifteen years there are three hundred and sixty full moons and new moons; and there are in a year three hundred and sixty days: it is the days he thus gains, and the year itself he thus gains. 12. Now, indeed, the gods were at first mortal ; and only when they had gained the year they were immortal; for the year is everything, and the imperishable means everything: thereby then accrues to him imperishable merit, the imperishable world.
212. Now, indeed, the gods were at first mortal ; and only when they had gained the year they were immortal; for the year is everything, and the imperishable means everything: thereby then accrues to him imperishable merit, the imperishable world. 13. He who, knowing this, offers (the Full and New-moon sacrifice) for thirty years, becomes one of the race-runners, whence one ought to offer sacrifice for not less than thirty years. But if he be a performer of the Daksh4yaza sacrifice’, he need only offer for fifteen years, for therein that perfection is brought about, since he performs (every month) two Full-moon and two New-moon offerings, and thus that perfection is indeed brought about therein. TuirD BRAHMANA. 1, When he has performed the Full-moon sacrifice, he prepares an additional (cake) for Indra Vim~vidh (the repeller of scorners), and offers it in accordance with the procedure of an ish¢i?; and when he has performed the New-moon sacrifice, he prepares an additional rice-pap. for Aditi’, and offers it in accordance with the procedure of an ishéi. 1 For this modification of the New and Full-moon sacrifice, see part i, p. 374 seqq. ; * That is to say, after the model of the Full-moon sacrifice. * See part i, p. 375, where read ‘ Aditi’ for ‘ Aditye.’ 6 SATAPATHA-BRAHMANA. 2. And as to why, after performing the Full-moon sacrifice, he prepares (a cake) for Indra Vimzzdh, it is because Indra is the deity of the sacrifice; but the chief oblation of the Full-moon sacrifice belongs to Agni and Soma, and nothing is offered there with the formula ‘To Indra (I offer) thee!’ Hereby then that oblation comes to be shared by Indra, and so does the sacrifice come to be shared by Indra. And as to why (he offers) with ‘To (Indra) Vimzzdh!’ it is that by the Full-moon sacrifice he slays all scorners (mvzdh), all evil spirits. 3. And as to why, after performing the New-moon sacrifice, he prepares a pap for Aditii—that moon doubtless is the same as King Soma, the food of the gods: when on that night he is not seen either in the east or in the west, the oblation becomes, as it were, uncertain and unfirmi. Now Aditi is this earth, and she, indeed, is certain and firmly established : thereby, then, that oblation of his becomes certain and firmly established. Such, then, is the reason why he prepares additional oblations; now as to why he should not prepare them. 4. When, after performing the Full-moon sacrifice, he prepares an additional (cake) for Indra Vimvidh, he does so in order that his sacrifice should become shared in by Indra, for every sacrifice belongs to Indra. But inasmuch as every sacrifice belongs to Indra, thereby that oblation of his, and that sacrifice, is already shared in by Indra. 5. And when, after performing the New-moon sacrifice, he prepares an additional pap for Aditi,— surely the New-moon sacrifice is itself an additional one; for by the Full-moon sacrifice Indra slew Vritra, and for him who had slain Vvstra, the gods
35. And when, after performing the New-moon sacrifice, he prepares an additional pap for Aditi,— surely the New-moon sacrifice is itself an additional one; for by the Full-moon sacrifice Indra slew Vritra, and for him who had slain Vvstra, the gods XI KANDA, I ADHYAYA, 4 BRAHMANA, I. 7 then prepared that additional oblation, the Newmoon sacrifice: why, then, should he prepare an oblation to be added to an additional offering? Let him, therefore, not prepare the additional oblations. 6. When, after performing the Full-moon sacrifice, he afterwards prepares another oblation ; and when, after performing the New-moon sacrifice, he afterwards prepares another oblation, he rises and defies his malicious enemy; and, indeed, unassailed and undisturbed is the prosperity of him who at full moon performs the Full-moon sacrifice, and at new moon the New-moon sacrifice}. 7. For by performing the Full-moon sacrifice at full moon, and the New-moon sacrifice at new moon, the gods forthwith dispelled evil, and were forthwith reproduced ; and, verily, he who, knowing this, performs the Full-moon sacrifice at full moon, and the New-moon sacrifice at new moon, forthwith dispels evil, and is forthwith reproduced. If he offer an additional oblation, let him give a sacrificial fee (to the priests); for no oblation, they say, should be without a dakshiz&; and for the Fulland New-moon sacrifices there is that dakshiz4, to wit, the Anvé- harya (mess of rice*). Thus much as to the additional oblations; now as to (the sun) rising over him. FourTH BRrAHMANA. 1. Now, some people enter upon the fast? when ‘ That is, he who performs these sacrifices without additional oblations :—atad paurnamasydyim amavisy4m ka darsapirnamasayfgiv eva kartavyau, nanyat kiméid dhavir anunirvapyam, Say. Whilst favouring this view, the author, however, also admits the other as ensuring the same benefits. * See part i, p. 49, note 1. * As, for the Full-moon offering, the Sacrificer should enter on 8 SATAPATHA-BRAHMAWA, they (still) see (the moon, on the fourteenth day of the half-month), thinking, ‘To-morrow he will not rise, —either on account of clouds or not having ascertained properly, they enter upon the fast, and (in the morning) he rises over him. Now if he (the moon) should rise on (the material for) the oblation being not yet taken out, then that approved (procedure is followed) and the same fasting-observance. The sour curds from last night’s milking they use for coagulating the sacrificial food!; they let the calves join (their mothers), and drive them away again’.
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.
1* Viz. inasmuch as, according to Sayama, at the Full-moon sacrifice the offering to Agni-Soma only takes place in the’ case of one who is a Soma-offerer. I find, however, no authority for this. 3 Or, from the lower part (nyfina); cf. II, 1, 1, 133 5, 1, 20. * That is, if the oblation to Agni Svish/akrit (part i, p. 199 seqq.) is taken into account. 5 According to SAyana, the second additional offering is the oblation of clotted ghee to Vanaspati (the lord of the forest, or B2 4 SATAPATHA-BRAHMANA. —a productive pair consists of two : thus a productive pair is produced ; this is that perfection, the sacrifice. 7. And there may be three additional ones?,— a productive pair consists of two, and that which is produced is the third: this is that perfection, the sacrifice. 8. And there may be four additional ones?,—as the one so the four. There are these three worlds: these worlds he thus gains by three (oblations); and Pragapati, indeed, is the fourth beyond these worlds : by the fourth (oblation) he thus gains Pragdpati,— this is that perfection, the sacrifice. 9. That (sacrifice) which is defective in two (oblations)* is indeed defective, it is not a sacrifice; and that which is excessive in respect of five (oblations) is indeed excessive, it is not a sacrifice: this is that perfection as regards the ten, the twenty, thus up to a thousand‘. 10. Verily, they who perform the Full and Newmoon sacrifice, run a race’, One ought to perform it during fifteen years ;—in these fifteen years there are three hundred and sixty full moons and new the tree, i. e. the sacrificial stake, or Soma) at the animal sacrifice. Cf. part ii, p. 208. 1 These three oblations, according to Sdyaa, are the three after-offerings (to the Barhis, to N&rasamsa, and to Agni), see part i, p. 230 seqq. * Viz. either the Svishfakrzt and the three after-offerings; or the four Patnisamyigas (to Soma, Tvashérz, the wives of the gods, and Agni Grshapati), cf. part i, p. 256 seqq. * That is, if it includes only eight oblations, see paragraph 4. * That is, counting every ten (oblations) one Virdg, or metrical pada of ten syllables. * Viz. running along, as they do, with the revolutions of the moon and the sun. x1 KANDA, I ADHYAYA, 3 BRAHMANA, T. 5 moons; and there are in a year three hundred and sixty nights: it is the nights he thus gains. 11. He should then offer for another fifteen years ; m these fifteen years there are three hundred and sixty full moons and new moons; and there are in a year three hundred and sixty days: it is the days he thus gains, and the year itself he thus gains. 12. Now, indeed, the gods were at first mortal ; and only when they had gained the year they were immortal; for the year is everything, and the imperishable means everything: thereby then accrues to him imperishable merit, the imperishable world.
212. Now, indeed, the gods were at first mortal ; and only when they had gained the year they were immortal; for the year is everything, and the imperishable means everything: thereby then accrues to him imperishable merit, the imperishable world. 13. He who, knowing this, offers (the Full and New-moon sacrifice) for thirty years, becomes one of the race-runners, whence one ought to offer sacrifice for not less than thirty years. But if he be a performer of the Daksh4yaza sacrifice’, he need only offer for fifteen years, for therein that perfection is brought about, since he performs (every month) two Full-moon and two New-moon offerings, and thus that perfection is indeed brought about therein. TuirD BRAHMANA. 1, When he has performed the Full-moon sacrifice, he prepares an additional (cake) for Indra Vim~vidh (the repeller of scorners), and offers it in accordance with the procedure of an ish¢i?; and when he has performed the New-moon sacrifice, he prepares an additional rice-pap. for Aditi’, and offers it in accordance with the procedure of an ishéi. 1 For this modification of the New and Full-moon sacrifice, see part i, p. 374 seqq. ; * That is to say, after the model of the Full-moon sacrifice. * See part i, p. 375, where read ‘ Aditi’ for ‘ Aditye.’ 6 SATAPATHA-BRAHMANA. 2. And as to why, after performing the Full-moon sacrifice, he prepares (a cake) for Indra Vimzzdh, it is because Indra is the deity of the sacrifice; but the chief oblation of the Full-moon sacrifice belongs to Agni and Soma, and nothing is offered there with the formula ‘To Indra (I offer) thee!’ Hereby then that oblation comes to be shared by Indra, and so does the sacrifice come to be shared by Indra. And as to why (he offers) with ‘To (Indra) Vimzzdh!’ it is that by the Full-moon sacrifice he slays all scorners (mvzdh), all evil spirits. 3. And as to why, after performing the New-moon sacrifice, he prepares a pap for Aditii—that moon doubtless is the same as King Soma, the food of the gods: when on that night he is not seen either in the east or in the west, the oblation becomes, as it were, uncertain and unfirmi. Now Aditi is this earth, and she, indeed, is certain and firmly established : thereby, then, that oblation of his becomes certain and firmly established. Such, then, is the reason why he prepares additional oblations; now as to why he should not prepare them. 4. When, after performing the Full-moon sacrifice, he prepares an additional (cake) for Indra Vimvidh, he does so in order that his sacrifice should become shared in by Indra, for every sacrifice belongs to Indra. But inasmuch as every sacrifice belongs to Indra, thereby that oblation of his, and that sacrifice, is already shared in by Indra. 5. And when, after performing the New-moon sacrifice, he prepares an additional pap for Aditi,— surely the New-moon sacrifice is itself an additional one; for by the Full-moon sacrifice Indra slew Vritra, and for him who had slain Vvstra, the gods
35. And when, after performing the New-moon sacrifice, he prepares an additional pap for Aditi,— surely the New-moon sacrifice is itself an additional one; for by the Full-moon sacrifice Indra slew Vritra, and for him who had slain Vvstra, the gods XI KANDA, I ADHYAYA, 4 BRAHMANA, I. 7 then prepared that additional oblation, the Newmoon sacrifice: why, then, should he prepare an oblation to be added to an additional offering? Let him, therefore, not prepare the additional oblations. 6. When, after performing the Full-moon sacrifice, he afterwards prepares another oblation ; and when, after performing the New-moon sacrifice, he afterwards prepares another oblation, he rises and defies his malicious enemy; and, indeed, unassailed and undisturbed is the prosperity of him who at full moon performs the Full-moon sacrifice, and at new moon the New-moon sacrifice}. 7. For by performing the Full-moon sacrifice at full moon, and the New-moon sacrifice at new moon, the gods forthwith dispelled evil, and were forthwith reproduced ; and, verily, he who, knowing this, performs the Full-moon sacrifice at full moon, and the New-moon sacrifice at new moon, forthwith dispels evil, and is forthwith reproduced. If he offer an additional oblation, let him give a sacrificial fee (to the priests); for no oblation, they say, should be without a dakshiz&; and for the Fulland New-moon sacrifices there is that dakshiz4, to wit, the Anvé- harya (mess of rice*). Thus much as to the additional oblations; now as to (the sun) rising over him. FourTH BRrAHMANA. 1. Now, some people enter upon the fast? when ‘ That is, he who performs these sacrifices without additional oblations :—atad paurnamasydyim amavisy4m ka darsapirnamasayfgiv eva kartavyau, nanyat kiméid dhavir anunirvapyam, Say. Whilst favouring this view, the author, however, also admits the other as ensuring the same benefits. * See part i, p. 49, note 1. * As, for the Full-moon offering, the Sacrificer should enter on 8 SATAPATHA-BRAHMAWA, they (still) see (the moon, on the fourteenth day of the half-month), thinking, ‘To-morrow he will not rise, —either on account of clouds or not having ascertained properly, they enter upon the fast, and (in the morning) he rises over him. Now if he (the moon) should rise on (the material for) the oblation being not yet taken out, then that approved (procedure is followed) and the same fasting-observance. The sour curds from last night’s milking they use for coagulating the sacrificial food!; they let the calves join (their mothers), and drive them away again’.
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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