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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. ‘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. 16. ‘May Sarasvati, prosperity’, the lord of prosperity, bestow prosperity upon me at this sacrifice, svaha!’ Sarasvatt, taking the oblation, departed and restored her prosperity to her. 17. ‘May Tvashévz, the fashioner of forms, 1 I read ‘ pushfih’ instead of ‘pushfim.’ Sdyama takes it thus,— whatever prosperity Sarasvatf, the lord of prosperity, took from me, may he bestow that prosperity upon me! XI KANDA, 4 ADHYAYA, 3 BRAHMANA, 19. 65, the lord of forms, bestow cattle with form! upon me at this sacrifice, svAh4!’ Tvashézz, taking the oblation, departed and restored her cattle with (beautiful) form to her. 18. These, then, are ten deities, ten sacrificial dishes, ten offerings, ten presents to priests,—the Virag consists of decad after decad (of syllables), and the Virag (shining one) is Sri (beauty, prosperity): he thus establishes (the Sacrificer) in the Virag, in prosperity and food. 19. For this (sacrifice) there are fifteen kindlingverses*; he offers to the deities in a low voice’. There are five fore-offerings, three after-offerings, and one Samish¢ayagus. The (formulas of the) two butter-portions contain the word ‘affluence’ :— (Aig-veda S. I, 1, 3), ‘Through Agni may he obtain wealth and affluence day by day, famous and abounding in heroes ;’—(Azg-veda S. I, 91, 12), ‘An increaser of the house, a remover of trouble, a procurer of wealth, an augmenter of affluence, a kind friend be thou unto us, O Soma!’ The two formulas of the Svish¢akrzt contain the word ‘thousand’ :—(Ag-veda S. III, 13, 7), ‘Grant thou unto us wealth, a thousandfold, with offspring and affluence, and glorious manhood, O Agni, most excellent and never 1 Sayama supplies ‘ visish/in,’—cattle endowed with form. * That is, the ordinary number of samidhenfs at an ishdi, viz. eleven verses, the first and last of which are recited three times each. See parti, p. 102, note 1; p. 112, note I. * That is, the formulas—with the exception of the final ‘om’ of the invitatory formulas, and the introduction ‘ ye yagimahe’ and the final ‘vausha¢’ of the offering-formulas—are pronounced in a low voice. [44] F 66 SATAPATHA-BRAHMANA, failing !’—(Azg-veda S. III, 13, 6), ‘Favour thou our prayer, as the best invoker of the gods for our hymns: blaze up auspiciously for us, wind-fanned, O Agni, the dispenser of a thousand bounties!’ 20. Now, indeed, it was Gotama Rahigaza who discovered this (sacrifice). It went away to Ganaka of Videha, and he searched for it in the Brahmaaas versed in the Angas’ (limbs of the Veda), and found it in Y4ag#avalkya. He said, ‘A thousand we give thee, O YAg#avalkya, in whom we have found that Mitravind4. He finds (vind) Mitra, and his is the kingdom, he conquers recurring death * and gains all life, whosoever, knowing this, performs this sacrifice; or whosoever thus knows it.
2He said, ‘A thousand we give thee, O YAg#avalkya, in whom we have found that Mitravind4. He finds (vind) Mitra, and his is the kingdom, he conquers recurring death * and gains all life, whosoever, knowing this, performs this sacrifice; or whosoever thus knows it. Fourtu BrAHMANA. 1. Now, as to the successful issue of the sacrificial food. Now, indeed, there are six doors to the Brahman *,—to wit, fire, wind, the waters, the moon, lightning, and the sun. 2. He who offers with slightly burnt sacrificial food, enters through the fire-door* of the Brahman ; * That is, the Veddngas, i.e. the limbs, or supplementary sciences, of the Veda. ? That is to say, his approaching death will deliver him once for all from mundane existence and its constantly repeated round of birth and death. * That is, of the (impersonal) world-spirit. ‘ In the text the two words are not compounded, but stand in apposition to each other (with the fire as the door of B.), with, however, much the same force as a compound word. Cf. XII, 2, 1, 2 g4dham (eva) pratish‘4 (a foothold consisting of a ford), and ib. 9 gadha-pratish/Aé, ‘ ford-foothold.’ 1 KANDA, 4 ADHYAYA, 4 BRAHMANA, 8. 67 and, by entering through the fire-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 3. And he who offers with sacrificial food that has fallen (on the ground) enters through the winddoor of the Brahman; and, by entering through the wind-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 4. And he who offers with uncooked sacrificial food, enters through the water-door of the Brahman ; and, by entering through the water-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 5. And he who offers with slightly browned sacrificial food, enters through. the moon-door of the Brahman, and, by entering through the moondoor of the Brahman, he wins his union with, and participation in the world of, the Brahman. 6. And he who offers with browned sacrificial food, enters through the lightning-door of the Brahman, and, by entering through the lightningdoor of the Brahman, he wins his union with, and participation in the world of, the Brahman. 7. And he who offers with well-cooked sacrificial food, enters through the sun-door of the Brahman ; and, by entering through the sun-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. This, then, is the successful issue of the sacrificial food, and, verily, whosoever thus knows this to be the successful issue of the sacrificial food, by him offering is made with wholly successful sacrificial food. 8. Then, as to the successful issue of the sacrifice. Now, whatever part of the sacrifice is incomplete F 2 68 SATAPATHA-BRAHMANA.
38. Then, as to the successful issue of the sacrifice. Now, whatever part of the sacrifice is incomplete F 2 68 SATAPATHA-BRAHMANA. (nydna) that part of it is productive for him’; and what is redundant in it that is favourable to cattle ; and what is broken (disconnected) ? in it that makes for prosperity; and what is perfect in it that is conducive to heaven. g. And if he think, ‘There has been that which was incomplete in my sacrifice, let him believe, ‘That is productive for me: I shall have offspring produced (in men and cattle).’ 10. And if he think, ‘There has been that which was redundant in my sacrifice,’ let him believe, ‘ That is favourable to cattle for me: I shall become possessed of cattle.’ 11. And if he think, ‘ There has been that which was disconnected in my sacrifice,’ let him believe, ‘ That makes for my prosperity: Prosperity, surrounded by splendour, fame and holy lustre, will accrue to me.’ 12. And if he think, ‘ There has been that which was perfect in my sacrifice,’ let him believe, ‘ That is conducive to heaven for me: I shall become one of those in the heavenly world.’ This then is the successful issue of the sacrifice; and, verily, whosoever thus knows this to be the successful issue of the sacrifice, by him offering is made by a wholly successful sacrifice. Frrta ApuyAya. First BRAHMANA. 1. The nymph Urvast loved Purfravas, the son of Id&. When she wedded him, she said, ' See XI, 1, 2, 4;—tad asya yag#asya pragananam pragotpattisadhanam. * SAyana’s explanation of the term ‘ samkasuka’ (? broken, affected with gaps) is not available owing to an omission in the MS. Ind. Off. 1071. » King Purfravas, of the lunar race of kings, is considered the XI KANDA, 5 ADHYAYA, I BRAHMANA, 4. 69 ‘Thrice a day shalt thou embrace! me; but do not lie with me against my will*, and let me not see thee naked, for such is the way to behave to us women.’ 2. She then dwelt with him a long time, and was even with child of him, so long did she dwell with him. Then the Gandharvas® said to one another, ‘For a long time, indeed, has this Urvast dwelt among men: devise ye some means how she may come back to us.’ Now, a ewe with two lambs was tied to her couch: the Gandharvas then carried off one of the lambs. 3. ‘Alas,’ ‘she cried, ‘they are taking away my darling +, as if I were where there is no hero and no man!’ They carried off the second, and she spake in the selfsame manner. 4. He then thought within himself, ‘How can that be (a place) without a hero and without a man where I am?’ And naked, as he was, he sprang
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.
115. ‘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. 16. ‘May Sarasvati, prosperity’, the lord of prosperity, bestow prosperity upon me at this sacrifice, svaha!’ Sarasvatt, taking the oblation, departed and restored her prosperity to her. 17. ‘May Tvashévz, the fashioner of forms, 1 I read ‘ pushfih’ instead of ‘pushfim.’ Sdyama takes it thus,— whatever prosperity Sarasvatf, the lord of prosperity, took from me, may he bestow that prosperity upon me! XI KANDA, 4 ADHYAYA, 3 BRAHMANA, 19. 65, the lord of forms, bestow cattle with form! upon me at this sacrifice, svAh4!’ Tvashézz, taking the oblation, departed and restored her cattle with (beautiful) form to her. 18. These, then, are ten deities, ten sacrificial dishes, ten offerings, ten presents to priests,—the Virag consists of decad after decad (of syllables), and the Virag (shining one) is Sri (beauty, prosperity): he thus establishes (the Sacrificer) in the Virag, in prosperity and food. 19. For this (sacrifice) there are fifteen kindlingverses*; he offers to the deities in a low voice’. There are five fore-offerings, three after-offerings, and one Samish¢ayagus. The (formulas of the) two butter-portions contain the word ‘affluence’ :— (Aig-veda S. I, 1, 3), ‘Through Agni may he obtain wealth and affluence day by day, famous and abounding in heroes ;’—(Azg-veda S. I, 91, 12), ‘An increaser of the house, a remover of trouble, a procurer of wealth, an augmenter of affluence, a kind friend be thou unto us, O Soma!’ The two formulas of the Svish¢akrzt contain the word ‘thousand’ :—(Ag-veda S. III, 13, 7), ‘Grant thou unto us wealth, a thousandfold, with offspring and affluence, and glorious manhood, O Agni, most excellent and never 1 Sayama supplies ‘ visish/in,’—cattle endowed with form. * That is, the ordinary number of samidhenfs at an ishdi, viz. eleven verses, the first and last of which are recited three times each. See parti, p. 102, note 1; p. 112, note I. * That is, the formulas—with the exception of the final ‘om’ of the invitatory formulas, and the introduction ‘ ye yagimahe’ and the final ‘vausha¢’ of the offering-formulas—are pronounced in a low voice. [44] F 66 SATAPATHA-BRAHMANA, failing !’—(Azg-veda S. III, 13, 6), ‘Favour thou our prayer, as the best invoker of the gods for our hymns: blaze up auspiciously for us, wind-fanned, O Agni, the dispenser of a thousand bounties!’ 20. Now, indeed, it was Gotama Rahigaza who discovered this (sacrifice). It went away to Ganaka of Videha, and he searched for it in the Brahmaaas versed in the Angas’ (limbs of the Veda), and found it in Y4ag#avalkya. He said, ‘A thousand we give thee, O YAg#avalkya, in whom we have found that Mitravind4. He finds (vind) Mitra, and his is the kingdom, he conquers recurring death * and gains all life, whosoever, knowing this, performs this sacrifice; or whosoever thus knows it.
2He said, ‘A thousand we give thee, O YAg#avalkya, in whom we have found that Mitravind4. He finds (vind) Mitra, and his is the kingdom, he conquers recurring death * and gains all life, whosoever, knowing this, performs this sacrifice; or whosoever thus knows it. Fourtu BrAHMANA. 1. Now, as to the successful issue of the sacrificial food. Now, indeed, there are six doors to the Brahman *,—to wit, fire, wind, the waters, the moon, lightning, and the sun. 2. He who offers with slightly burnt sacrificial food, enters through the fire-door* of the Brahman ; * That is, the Veddngas, i.e. the limbs, or supplementary sciences, of the Veda. ? That is to say, his approaching death will deliver him once for all from mundane existence and its constantly repeated round of birth and death. * That is, of the (impersonal) world-spirit. ‘ In the text the two words are not compounded, but stand in apposition to each other (with the fire as the door of B.), with, however, much the same force as a compound word. Cf. XII, 2, 1, 2 g4dham (eva) pratish‘4 (a foothold consisting of a ford), and ib. 9 gadha-pratish/Aé, ‘ ford-foothold.’ 1 KANDA, 4 ADHYAYA, 4 BRAHMANA, 8. 67 and, by entering through the fire-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 3. And he who offers with sacrificial food that has fallen (on the ground) enters through the winddoor of the Brahman; and, by entering through the wind-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 4. And he who offers with uncooked sacrificial food, enters through the water-door of the Brahman ; and, by entering through the water-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 5. And he who offers with slightly browned sacrificial food, enters through. the moon-door of the Brahman, and, by entering through the moondoor of the Brahman, he wins his union with, and participation in the world of, the Brahman. 6. And he who offers with browned sacrificial food, enters through the lightning-door of the Brahman, and, by entering through the lightningdoor of the Brahman, he wins his union with, and participation in the world of, the Brahman. 7. And he who offers with well-cooked sacrificial food, enters through the sun-door of the Brahman ; and, by entering through the sun-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. This, then, is the successful issue of the sacrificial food, and, verily, whosoever thus knows this to be the successful issue of the sacrificial food, by him offering is made with wholly successful sacrificial food. 8. Then, as to the successful issue of the sacrifice. Now, whatever part of the sacrifice is incomplete F 2 68 SATAPATHA-BRAHMANA.
38. Then, as to the successful issue of the sacrifice. Now, whatever part of the sacrifice is incomplete F 2 68 SATAPATHA-BRAHMANA. (nydna) that part of it is productive for him’; and what is redundant in it that is favourable to cattle ; and what is broken (disconnected) ? in it that makes for prosperity; and what is perfect in it that is conducive to heaven. g. And if he think, ‘There has been that which was incomplete in my sacrifice, let him believe, ‘That is productive for me: I shall have offspring produced (in men and cattle).’ 10. And if he think, ‘There has been that which was redundant in my sacrifice,’ let him believe, ‘ That is favourable to cattle for me: I shall become possessed of cattle.’ 11. And if he think, ‘ There has been that which was disconnected in my sacrifice,’ let him believe, ‘ That makes for my prosperity: Prosperity, surrounded by splendour, fame and holy lustre, will accrue to me.’ 12. And if he think, ‘ There has been that which was perfect in my sacrifice,’ let him believe, ‘ That is conducive to heaven for me: I shall become one of those in the heavenly world.’ This then is the successful issue of the sacrifice; and, verily, whosoever thus knows this to be the successful issue of the sacrifice, by him offering is made by a wholly successful sacrifice. Frrta ApuyAya. First BRAHMANA. 1. The nymph Urvast loved Purfravas, the son of Id&. When she wedded him, she said, ' See XI, 1, 2, 4;—tad asya yag#asya pragananam pragotpattisadhanam. * SAyana’s explanation of the term ‘ samkasuka’ (? broken, affected with gaps) is not available owing to an omission in the MS. Ind. Off. 1071. » King Purfravas, of the lunar race of kings, is considered the XI KANDA, 5 ADHYAYA, I BRAHMANA, 4. 69 ‘Thrice a day shalt thou embrace! me; but do not lie with me against my will*, and let me not see thee naked, for such is the way to behave to us women.’ 2. She then dwelt with him a long time, and was even with child of him, so long did she dwell with him. Then the Gandharvas® said to one another, ‘For a long time, indeed, has this Urvast dwelt among men: devise ye some means how she may come back to us.’ Now, a ewe with two lambs was tied to her couch: the Gandharvas then carried off one of the lambs. 3. ‘Alas,’ ‘she cried, ‘they are taking away my darling +, as if I were where there is no hero and no man!’ They carried off the second, and she spake in the selfsame manner. 4. He then thought within himself, ‘How can that be (a place) without a hero and without a man where I am?’ And naked, as he was, he sprang
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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