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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. And the ascending one, indeed, it is when he begins in a low tone and concludes in a high tone: whoever should wish that any one should be more prosperous, let him begin for him in a low tone and conclude in a high tone; and he will thereby become more prosperous. g. And the feeble one, indeed, it is when he calls for the Sraushaé in a thin, long-drawn, toneless way : if, in that case, any one were to say of him, ‘ Surely, this Adhvaryu has made the Sacrificer feeble, and submissive to his spiteful enemy,’ then that would indeed be likely to come to pass. 10. And the outward-tending (bahiA-sri) one, indeed, it is when he opens his lips wide and utters his call at a high, toneless pitch: tone being prosperity, he thereby puts prosperity (sri) outside (bahis) himself, and becomes hungry (poor). 11. And the inward-tending (anta/-sri) one, indeed, it is when he closes his lips, and utters his call at a loud, toneful pitch: tone being prosperity, he thereby puts prosperity (srt) inside (antaZ) himself, and becomes an eater of food (rich). in case he (the priest) thinks he has not been treated liberally enough by his patron, or for some other reason. 60 SATAPATHA-BRAHMANA. 12. Having kept back (the tone) deep in the breast, as it were, let him (keep up the middle pitch of) the Bvzhat (s4man) in both (words ‘om sravaya’, and finally leave off at a high pitch; there is no question about this: it is good for (securing) cattle and life. 13. Now as to the oblation. In this respect, some people, thinking themselves clever, having turned down the spoon eastwards, and poured out the oblation, turn it round and place it over the upabhzzt. But let him not do this; for if, in that case, any one were to say of him, ‘ Surely, this Adhvaryu has made the Sacrificer dependent on, and submissive to, his spiteful enemy,’ then that would indeed be likely to come to pass. 14. And some, having turned down the spoon sideways, and poured out the oblation, turn it round and place it over the upabh77t. But let him not do so; for if, in that case, any one were to say of him, ‘Surely, this Advaryu has stopped the oblations by (following) the wrong way, he (the Sacrificer) will either be shattered, or become worm-eaten,’ then that would indeed be likely to come to pass. 15. Let him rather do it in this way :—having turned down the spoon eastwards, and poured out the oblation, let him carry it up in the same way and place it over the upabhrzt ;—there is no question about this: it is good for (securing) cattle and life. 16. One Adhvaryu, indeed, burns the oblations, and another satisfies the oblations; and that Adhvaryu, assuredly, burns the oblations who, having offered ghee, offers portions (of sacrificial dishes) : indeed, it is with reference to him that an invisible voice has said, ‘Surely, this Adhvaryu burns the oblations.’ And he, indeed, satisfies them who XI KANDA, 4 ADHYAYA, 2 BRAHMANA, 20. 61
261 having offered ghee, offers sacrificial portions, and finally again offers ghee thereon: such a one certainly satisfies them; and, these (oblations) having been satisfied, the gods fill gold cups (for him) 1. 17. Concerning this, Yag#avalkya said, ‘When, after: making an underlayer (of ghee), and cutting portions (from the sacrificial dish), he bastes them (with ghee), then, indeed, he satisfies them ; and, they being satisfied, the gods fill (for him) gold cups*.’ Now Saulv4yana was Adhvaryu to those who had Ayasthfza‘ for their Gvzhapati °. 18. He said, ‘Surely, this sacrificial session is supplied with lean cattle and scanty ghee; and yet this one, forsooth, thinks himself a Gvzhapati !’ 19. He (Ayasthfiza) said, ‘Adhvaryu, thou hast insulted us; and there now are those two spoons which, for a whole year, thou hast not been able to take up (in the proper manner): if I were to instruct thee in (the use of) them, thou wouldst become multiplied in offspring and cattle, and wouldst lead (the Sacrificer) to heaven.’ 20. He said, ‘Let me become thy pupil.’ He answered, ‘ Even now, indeed, art thou worthy (of being instructed), who hast been our Adhvaryu for a year: I will teach thee this even without thy 1 Tasam samtriptanim 4hutinam bhoktdro devas pritéA# santo hirammayan hiranyavikarims kamasén yagaman4ya datum yena pfrayante, Say. * Cf. I, 7, 2, 7-10; and part i, p. 192, note 1, where the procedure is explained. * One would expect an ‘iti’ here. * According to Sayama, Ayasthfiza is the name of a Rishi. ® Literally, ‘house-lord’ or householder—the title of the Sacrificer at sacrificial sessions. 62 SATAPATHA-BRAHMANA. becoming my pupil.’ And so, indeed, he taught him that taking up of the two spoons as we have here explained it: hence one ought only to make one who knows this his Adhvaryu, and not one who does not know it. Tuirp BRAHMANA. Tue MitRavINDA SACRIFICE. 1. Pragdpati was becoming heated (by fervid devotion), whilst creating living beings!. From him, worn out and heated, Sri (Fortune and Beauty) came forth. She stood there resplendent, shining, and trembling*, The gods, beholding her thus resplendent, shining, and trembling, set their minds upon her. 2. They said to Pragdpati, ‘Let us kill her and take (all) this from her.’ He said, ‘Surely, that Sri is a woman, and people do not kill a woman, but rather take (anything) from her (leaving her) alive.’ 3. Agni then took her food, Soma her royal power, Varuza her universal sovereignty, Mitra her noble rank, Indra her power, Brzhaspati her holy lustre, Savityz her dominion, Poishan her wealth, Sarasvati her prosperity, and Tvashévz her beautiful forms. 4. She said to Pragdpati, ‘Surely, they have taken (all) this from me!’ He said, ‘Do thou ask it back from them by sacrifice!’ ? That is, gods, men, &c., Say.
34. She said to Pragdpati, ‘Surely, they have taken (all) this from me!’ He said, ‘Do thou ask it back from them by sacrifice!’ ? That is, gods, men, &c., Say. * Séyana apparently takes ‘leliyantf’ in the sense of ‘allembracing’ (from liyate, to nestle against),—dipyamAn4 avayavaih sobham4na bhra4gam4n4 sarvam gagat svategasi prakdsayantt svakiyena tegakpufgena sarvam 4slishyantf atish/Aat sthitavatf. XI KANDA, 4 ADHYAYA, 3 BRAHMANA, IO. 63 5. She perceived this offering with ten sacrificial dishes—a cake on eight potsherds for Agni, a pap for Soma, a cake on ten potsherds for Varuza, a pap for Mitra, a cake on eleven potsherds for Indra, a pap for Brzhaspati, a cake on twelve or eight potsherds for Savitrz,a pap for Pdshan, a pap for Sarasvatt, and a cake on ten potsherds for Tvashévz. 6. She invited them by means of this invitatory formula‘ May Agni, Soma, Varuza, Mitra, Indra, Brzhaspati, and the thousandfoldbestowing Savity/,—May Pishan, for our Sacrifices, unite us with cattle, Sarasvati with favour, Tvash¢rz with beautiful forms!’ They accordingly made their appearance again. 7. By this offering-formula she then approached them in inverted order (beginning) from the last :— ‘May Tvashérz grant me forms, and the bountiful Sarasvatt, and Pishan good fortune, and may Savitryz bestow gifts on me, and Indra power, and Mitra noble rank, and Varuza, and Soma and Agni!’ They were ready to restore them to her. 8. She perceived these additional oblations :— ‘May Agni, the food-eater, the food-lord, bestow food upon me at this sacrifice, svaha!’ Agni, taking the oblation, departed and restored her food to her. 9. ‘May Soma, the king, the lord of kings, bestow royal power upon me at this sacrifice, svaha!’ Soma, taking the oblation, departed and restored her royal power to her. 10. ‘May Varuna, the universal sovereign, the lord of universal sovereigns, bestow universal sovereignty upon me at this sacrifice, 64 SATAPATHA-BRAHMANA. svaha!’ Varuwa, taking the oblation, departed and restored her universal sovereignty to her. 11. ‘May Mitra, the Kshatra (nobility), the lord of the Kshatra, bestow noble rank upon me at this sacrifice, svaha!’ Mitra, taking the oblation, departed and restored her noble rank to her. 12. ‘May Indra, the power, the lord of power, bestow power upon me at this sacrifice, sv4h4!’ Indra, taking the oblation, departed and restored her power to her. 13. ‘May Brzhaspati, the Brahman (priesthood), the lord of the Brahman, bestow holy lustre upon me at this sacrifice, sv4ha!’ Brzhaspati, taking the oblation, departed and restored her holy lustre to her. 14. ‘May Savitz, the kingdom, the lord of the kingdom, bestow the kingdom upon me at this sacrifice, svah4!’ Savitvz, taking the oblation, departed and restored her kingdom to her. 15. ‘May Pashan, wealth, the lord of wealth, bestow wealth upon me at this sacrifice, svaha!’ Pdshan, taking the oblation, departed and restored her wealth to her.
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.
18. And the ascending one, indeed, it is when he begins in a low tone and concludes in a high tone: whoever should wish that any one should be more prosperous, let him begin for him in a low tone and conclude in a high tone; and he will thereby become more prosperous. g. And the feeble one, indeed, it is when he calls for the Sraushaé in a thin, long-drawn, toneless way : if, in that case, any one were to say of him, ‘ Surely, this Adhvaryu has made the Sacrificer feeble, and submissive to his spiteful enemy,’ then that would indeed be likely to come to pass. 10. And the outward-tending (bahiA-sri) one, indeed, it is when he opens his lips wide and utters his call at a high, toneless pitch: tone being prosperity, he thereby puts prosperity (sri) outside (bahis) himself, and becomes hungry (poor). 11. And the inward-tending (anta/-sri) one, indeed, it is when he closes his lips, and utters his call at a loud, toneful pitch: tone being prosperity, he thereby puts prosperity (srt) inside (antaZ) himself, and becomes an eater of food (rich). in case he (the priest) thinks he has not been treated liberally enough by his patron, or for some other reason. 60 SATAPATHA-BRAHMANA. 12. Having kept back (the tone) deep in the breast, as it were, let him (keep up the middle pitch of) the Bvzhat (s4man) in both (words ‘om sravaya’, and finally leave off at a high pitch; there is no question about this: it is good for (securing) cattle and life. 13. Now as to the oblation. In this respect, some people, thinking themselves clever, having turned down the spoon eastwards, and poured out the oblation, turn it round and place it over the upabhzzt. But let him not do this; for if, in that case, any one were to say of him, ‘ Surely, this Adhvaryu has made the Sacrificer dependent on, and submissive to, his spiteful enemy,’ then that would indeed be likely to come to pass. 14. And some, having turned down the spoon sideways, and poured out the oblation, turn it round and place it over the upabh77t. But let him not do so; for if, in that case, any one were to say of him, ‘Surely, this Advaryu has stopped the oblations by (following) the wrong way, he (the Sacrificer) will either be shattered, or become worm-eaten,’ then that would indeed be likely to come to pass. 15. Let him rather do it in this way :—having turned down the spoon eastwards, and poured out the oblation, let him carry it up in the same way and place it over the upabhrzt ;—there is no question about this: it is good for (securing) cattle and life. 16. One Adhvaryu, indeed, burns the oblations, and another satisfies the oblations; and that Adhvaryu, assuredly, burns the oblations who, having offered ghee, offers portions (of sacrificial dishes) : indeed, it is with reference to him that an invisible voice has said, ‘Surely, this Adhvaryu burns the oblations.’ And he, indeed, satisfies them who XI KANDA, 4 ADHYAYA, 2 BRAHMANA, 20. 61
261 having offered ghee, offers sacrificial portions, and finally again offers ghee thereon: such a one certainly satisfies them; and, these (oblations) having been satisfied, the gods fill gold cups (for him) 1. 17. Concerning this, Yag#avalkya said, ‘When, after: making an underlayer (of ghee), and cutting portions (from the sacrificial dish), he bastes them (with ghee), then, indeed, he satisfies them ; and, they being satisfied, the gods fill (for him) gold cups*.’ Now Saulv4yana was Adhvaryu to those who had Ayasthfza‘ for their Gvzhapati °. 18. He said, ‘Surely, this sacrificial session is supplied with lean cattle and scanty ghee; and yet this one, forsooth, thinks himself a Gvzhapati !’ 19. He (Ayasthfiza) said, ‘Adhvaryu, thou hast insulted us; and there now are those two spoons which, for a whole year, thou hast not been able to take up (in the proper manner): if I were to instruct thee in (the use of) them, thou wouldst become multiplied in offspring and cattle, and wouldst lead (the Sacrificer) to heaven.’ 20. He said, ‘Let me become thy pupil.’ He answered, ‘ Even now, indeed, art thou worthy (of being instructed), who hast been our Adhvaryu for a year: I will teach thee this even without thy 1 Tasam samtriptanim 4hutinam bhoktdro devas pritéA# santo hirammayan hiranyavikarims kamasén yagaman4ya datum yena pfrayante, Say. * Cf. I, 7, 2, 7-10; and part i, p. 192, note 1, where the procedure is explained. * One would expect an ‘iti’ here. * According to Sayama, Ayasthfiza is the name of a Rishi. ® Literally, ‘house-lord’ or householder—the title of the Sacrificer at sacrificial sessions. 62 SATAPATHA-BRAHMANA. becoming my pupil.’ And so, indeed, he taught him that taking up of the two spoons as we have here explained it: hence one ought only to make one who knows this his Adhvaryu, and not one who does not know it. Tuirp BRAHMANA. Tue MitRavINDA SACRIFICE. 1. Pragdpati was becoming heated (by fervid devotion), whilst creating living beings!. From him, worn out and heated, Sri (Fortune and Beauty) came forth. She stood there resplendent, shining, and trembling*, The gods, beholding her thus resplendent, shining, and trembling, set their minds upon her. 2. They said to Pragdpati, ‘Let us kill her and take (all) this from her.’ He said, ‘Surely, that Sri is a woman, and people do not kill a woman, but rather take (anything) from her (leaving her) alive.’ 3. Agni then took her food, Soma her royal power, Varuza her universal sovereignty, Mitra her noble rank, Indra her power, Brzhaspati her holy lustre, Savityz her dominion, Poishan her wealth, Sarasvati her prosperity, and Tvashévz her beautiful forms. 4. She said to Pragdpati, ‘Surely, they have taken (all) this from me!’ He said, ‘Do thou ask it back from them by sacrifice!’ ? That is, gods, men, &c., Say.
34. She said to Pragdpati, ‘Surely, they have taken (all) this from me!’ He said, ‘Do thou ask it back from them by sacrifice!’ ? That is, gods, men, &c., Say. * Séyana apparently takes ‘leliyantf’ in the sense of ‘allembracing’ (from liyate, to nestle against),—dipyamAn4 avayavaih sobham4na bhra4gam4n4 sarvam gagat svategasi prakdsayantt svakiyena tegakpufgena sarvam 4slishyantf atish/Aat sthitavatf. XI KANDA, 4 ADHYAYA, 3 BRAHMANA, IO. 63 5. She perceived this offering with ten sacrificial dishes—a cake on eight potsherds for Agni, a pap for Soma, a cake on ten potsherds for Varuza, a pap for Mitra, a cake on eleven potsherds for Indra, a pap for Brzhaspati, a cake on twelve or eight potsherds for Savitrz,a pap for Pdshan, a pap for Sarasvatt, and a cake on ten potsherds for Tvashévz. 6. She invited them by means of this invitatory formula‘ May Agni, Soma, Varuza, Mitra, Indra, Brzhaspati, and the thousandfoldbestowing Savity/,—May Pishan, for our Sacrifices, unite us with cattle, Sarasvati with favour, Tvash¢rz with beautiful forms!’ They accordingly made their appearance again. 7. By this offering-formula she then approached them in inverted order (beginning) from the last :— ‘May Tvashérz grant me forms, and the bountiful Sarasvatt, and Pishan good fortune, and may Savitryz bestow gifts on me, and Indra power, and Mitra noble rank, and Varuza, and Soma and Agni!’ They were ready to restore them to her. 8. She perceived these additional oblations :— ‘May Agni, the food-eater, the food-lord, bestow food upon me at this sacrifice, svaha!’ Agni, taking the oblation, departed and restored her food to her. 9. ‘May Soma, the king, the lord of kings, bestow royal power upon me at this sacrifice, svaha!’ Soma, taking the oblation, departed and restored her royal power to her. 10. ‘May Varuna, the universal sovereign, the lord of universal sovereigns, bestow universal sovereignty upon me at this sacrifice, 64 SATAPATHA-BRAHMANA. svaha!’ Varuwa, taking the oblation, departed and restored her universal sovereignty to her. 11. ‘May Mitra, the Kshatra (nobility), the lord of the Kshatra, bestow noble rank upon me at this sacrifice, svaha!’ Mitra, taking the oblation, departed and restored her noble rank to her. 12. ‘May Indra, the power, the lord of power, bestow power upon me at this sacrifice, sv4h4!’ Indra, taking the oblation, departed and restored her power to her. 13. ‘May Brzhaspati, the Brahman (priesthood), the lord of the Brahman, bestow holy lustre upon me at this sacrifice, sv4ha!’ Brzhaspati, taking the oblation, departed and restored her holy lustre to her. 14. ‘May Savitz, the kingdom, the lord of the kingdom, bestow the kingdom upon me at this sacrifice, svah4!’ Savitvz, taking the oblation, departed and restored her kingdom to her. 15. ‘May Pashan, wealth, the lord of wealth, bestow wealth upon me at this sacrifice, svaha!’ Pdshan, taking the oblation, departed and restored her wealth to her.
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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