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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus, then, Pragdpati fashioned for himself a body by means of the Seasonal sacrifices ; and in like manner does the Sacrificer who knows this fashion for himself a (divine) body by means of the Seasonal sacrifices. 9. As to this they say, ‘The Vaisvadeva oblation (should have) all (its formulas) in the GAyatrt, the Varumapragh4saz all in the Trish¢ubh, the Great Oblation all in the Gagatt, and the Sundstrtya all in the Anush¢ubh metre, so as to yield a Katush/oma °,’ But let him not do this, for inasmuch as (his formulas) amount to these (metres) even thereby that wish is obtained. 10. Now, indeed, (the formulas of) these Seasonal offerings amount to three hundred and sixty-two Brthatt verses‘: he thereby obtains both the year ? According to Sayama this refers to the first and last Seasonal sacrifices, inasmuch as there is no uttaravedi required for these, and hence only the simple leading forward of the fire to the Ahavaniya hearth; whilst the commentary on Katy. V, 4, 6, on the contrary, refers it just to the other two, because a double leading forth takes place there. * Or, as Sdyana takes it, man walks on two feet. * The KXatush/oma, properly speaking, is the technical term for such an arrangement of the Stotras of a Soma-sacrifice by which they are chanted on stomas, or hymn-forms, increasing successively by four verses. Two such arrangements (of four and six different stomas respectively) are mentioned, one for an Agnishfoma sacrifice, and the other for a Shodasin. See note on XIII, 3, 1, 4. ‘ These 362 Brrhatt verses (of 36 syllables each) would amount to 13,032 syllables; and, verses of the four metres referred to amounting together to 148 syllables, this amount is contained in the former 88 times, leaving only eight over ; so slight a discrepancy being considered of no account in such calculations. ® That is, a year of 360 days; and if, as is done by Sayama (in x1 KANDA, 5 ADHYAYA, 3 BRAHMANA, 2. 79 and the Mah4vrata!; and thus, indeed, this Sacrificer also has a twofold? foundation, and he thus makes the Sacrificer reach the heavenly world, and establishes him therein. THIRD BRAHMANA. 1, Saukeya Pra&tnayogya came to Uddéalaka Aruzi for a disputation on spiritual matters’, thinking, ‘I desire to know the Agnihotra.’ 2. He said, ‘Gautama, what like is thy Agnihotra cow ? what like the calf? what like the cow joined by the calf? what like their meeting ? what like (the milk) when being milked? what like when it has been milked? what like when brought (from the stable) ? what like when put on the fire? what like when the light is thrown on it‘; what like when water is poured thereto? what like when being taken off (the fire) ? what like when taken off ? what like when accordance with the calculations in Book X), the year is identified with the fire-altar, a mah4vedi containing 360 Yagushmatt bricks.
2what like when being taken off (the fire) ? what like when taken off ? what like when accordance with the calculations in Book X), the year is identified with the fire-altar, a mah4vedi containing 360 Yagushmatt bricks. * Sayama reminds us that the Mah4vrata-siman consists of five parts in five different stomas (Trivrit, &c., see part iv, p. 282, note 4), the verses of which, added up (9, 15, 17, 25, 21), make 87, which amount is apparently, in a rough way, to be taken as identical with that of 88 obtained in note 4 of last page. * Viz. inasmuch as the total amount of Brshatts (362) exceeds by two the number of days in the year. * Sfyana takes ‘ brahmodyam agnihotram’ together, in the sense ‘the sacred truth’ regarding (or, in the form of) the Agnihotra,— agnihotravishayam brahmodyam brahmatattvasya rQpam pratipaAdyate yena tad vividishami tadvishayam vedanetéhAm karishy4mftyadinAbhiprayen4gatah. Unless ‘brahmodyam’ could be taken as an adjective, I do not see how it is possible to adopt Sayana’s interpretation. * For letting the light of a burning straw fall on the milk to see whether it is done, see II, 3, 1, 16. 80 SATAPATHA-BRAHMANA. being ladled out'? what like when ladled out ? what like when lifted up (to be taken to the Ahavantya) ? what like when being taken there? what like when held down ?? 3. ‘What like is the log thou puttest on? what like the first libation ? why didst thou put it down (on the Vedi*)? why didst thou look away (towards the Garhapatya‘) ? what like is the second libation ? 4. ‘Why, having offered, dost thou shake it (the spoon)? why, having cleansed the spoon all round (the spout), didst thou wipe it on the grass-bunch ? why, having cleansed it a second time all over, didst thou place thy hand on the south (part of the Vedi) ? why didst thou eat (of the milk) the first time, and why the second time? why, on creeping away (from the Vedi), didst thou drink (water) ? why, having poured water into the spoon, didst thou sprinkle therewith? why didst thou sprinkle it away a second time, and why a third time in that (northerly) direction ? why didst thou pour down water behind the Ahavantya ? why didst thou bring (the offering) to a close? If thou hast offered the Agnihotra knowing this, then it has indeed been offered by thee; 1 Viz. by the dipping-spoon (sruva) into the ladle (agnihotrahavanf), see II, 3, 1, 17. * Whilst taking the oblation to the Ahavantya, he holds the spoon level with his mouth, except when he is in a line between the two fires, when for a moment he lowers the spoon so as to be level with his navel. ’ This refers to the putting down of the spoon containing the milk on the grass-bunch prior to the second libation ; cf. II, 3, 1, 17. One might also translate, ‘what is that (or does it mean) that thou didst put it down ?’ * Thus Sf&yasa,—apaikshish/Aah garhapatasyaikshanam kritavan asi. XI KANDA, 5 ADHYAYA, 3 BRAHMANA, 7. 81
3II, 3, 1, 17. One might also translate, ‘what is that (or does it mean) that thou didst put it down ?’ * Thus Sf&yasa,—apaikshish/Aah garhapatasyaikshanam kritavan asi. XI KANDA, 5 ADHYAYA, 3 BRAHMANA, 7. 81 but if (thou hast offered it) not knowing this, then it has not been offered by thee.’ 5. He (Udd4laka) said, ‘My Agnihotra cow is Ida, Manu’s daughter’; my calf is of VAyu’s nature ; the (cow) joined by the calf is in conjunction therewith®; their meeting is the Virag; (the milk) when being milked belongs to the. Asvins, and when it has been milked, to the Visve Devas; when brought (from the stable) it belongs to Vayu; when put on (the fire), to Agni; when the light is thrown on it, it belongs to Indra and Agni; when water is poured thereto it belongs to Varuza; when being taken off (the fire), to Vayu; when it has been taken off, to Heaven and Earth; when being ladled out, to the Asvins ; when it has been ladled out, to the Visve Deva; when lifted up, to Mahadeva ; when being taken (to the Ahavantya), to Vayu ; when held down, to Vishnu. 6. ‘And the log I put on (the fire) is the restingplace of the libations; and as to the first libation, I therewith gratified the gods; and when I laid down (the spoon with the milk), that belongs to Brzhaspati; and when I looked away, then I joined together this and yonder world ; and as to the second libation, I thereby settled myself in the heavenly world. 7. ‘And when, having offered,I shake (the spoon), that belongs to Vayu; and when, having cleansed the spoon all round (the spout), I wiped it on the grass-bunch, then I gratified the herbs and trees; 1 See the legend, I, 8, 1, 1 seqq. * That is, according to SAyama, ‘the sky allied with Vayu, the wind,’ —vayuna samsrishfi dyauh. (44) G 82 SATAPATHA-BRAHMANA. and when, having cleansed it a second time all over, I placed my hand on the south (part of the altarground), then I gratified the Fathers!; and when I ate (of the milk) the first time, then I gratified myself; and when (I ate) a second time, then I gratified my offspring; and when, having crept away (from the altar-ground), I drank (water), then I gratified the cattle ; and when, having poured water into the spoon, I sprinkled therewith, then I gratified the snake-deities; and when (I sprinkled) a second time, then (I gratified) the Gandharvas and Apsaras ; and when, a third time, I sprinkled it away in that (northerly) direction, then I opened the gate of heaven ; and when I poured down water behind the altar, then I bestowed rain on this world; and when I brought (the sacrifice) to a close, then I filled up whatever there is deficient in the earth. —‘ This much, then, reverend sir, we two (know) in common 3,’ said (Saugeya).
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.
1Thus, then, Pragdpati fashioned for himself a body by means of the Seasonal sacrifices ; and in like manner does the Sacrificer who knows this fashion for himself a (divine) body by means of the Seasonal sacrifices. 9. As to this they say, ‘The Vaisvadeva oblation (should have) all (its formulas) in the GAyatrt, the Varumapragh4saz all in the Trish¢ubh, the Great Oblation all in the Gagatt, and the Sundstrtya all in the Anush¢ubh metre, so as to yield a Katush/oma °,’ But let him not do this, for inasmuch as (his formulas) amount to these (metres) even thereby that wish is obtained. 10. Now, indeed, (the formulas of) these Seasonal offerings amount to three hundred and sixty-two Brthatt verses‘: he thereby obtains both the year ? According to Sayama this refers to the first and last Seasonal sacrifices, inasmuch as there is no uttaravedi required for these, and hence only the simple leading forward of the fire to the Ahavaniya hearth; whilst the commentary on Katy. V, 4, 6, on the contrary, refers it just to the other two, because a double leading forth takes place there. * Or, as Sdyana takes it, man walks on two feet. * The KXatush/oma, properly speaking, is the technical term for such an arrangement of the Stotras of a Soma-sacrifice by which they are chanted on stomas, or hymn-forms, increasing successively by four verses. Two such arrangements (of four and six different stomas respectively) are mentioned, one for an Agnishfoma sacrifice, and the other for a Shodasin. See note on XIII, 3, 1, 4. ‘ These 362 Brrhatt verses (of 36 syllables each) would amount to 13,032 syllables; and, verses of the four metres referred to amounting together to 148 syllables, this amount is contained in the former 88 times, leaving only eight over ; so slight a discrepancy being considered of no account in such calculations. ® That is, a year of 360 days; and if, as is done by Sayama (in x1 KANDA, 5 ADHYAYA, 3 BRAHMANA, 2. 79 and the Mah4vrata!; and thus, indeed, this Sacrificer also has a twofold? foundation, and he thus makes the Sacrificer reach the heavenly world, and establishes him therein. THIRD BRAHMANA. 1, Saukeya Pra&tnayogya came to Uddéalaka Aruzi for a disputation on spiritual matters’, thinking, ‘I desire to know the Agnihotra.’ 2. He said, ‘Gautama, what like is thy Agnihotra cow ? what like the calf? what like the cow joined by the calf? what like their meeting ? what like (the milk) when being milked? what like when it has been milked? what like when brought (from the stable) ? what like when put on the fire? what like when the light is thrown on it‘; what like when water is poured thereto? what like when being taken off (the fire) ? what like when taken off ? what like when accordance with the calculations in Book X), the year is identified with the fire-altar, a mah4vedi containing 360 Yagushmatt bricks.
2what like when being taken off (the fire) ? what like when taken off ? what like when accordance with the calculations in Book X), the year is identified with the fire-altar, a mah4vedi containing 360 Yagushmatt bricks. * Sayama reminds us that the Mah4vrata-siman consists of five parts in five different stomas (Trivrit, &c., see part iv, p. 282, note 4), the verses of which, added up (9, 15, 17, 25, 21), make 87, which amount is apparently, in a rough way, to be taken as identical with that of 88 obtained in note 4 of last page. * Viz. inasmuch as the total amount of Brshatts (362) exceeds by two the number of days in the year. * Sfyana takes ‘ brahmodyam agnihotram’ together, in the sense ‘the sacred truth’ regarding (or, in the form of) the Agnihotra,— agnihotravishayam brahmodyam brahmatattvasya rQpam pratipaAdyate yena tad vividishami tadvishayam vedanetéhAm karishy4mftyadinAbhiprayen4gatah. Unless ‘brahmodyam’ could be taken as an adjective, I do not see how it is possible to adopt Sayana’s interpretation. * For letting the light of a burning straw fall on the milk to see whether it is done, see II, 3, 1, 16. 80 SATAPATHA-BRAHMANA. being ladled out'? what like when ladled out ? what like when lifted up (to be taken to the Ahavantya) ? what like when being taken there? what like when held down ?? 3. ‘What like is the log thou puttest on? what like the first libation ? why didst thou put it down (on the Vedi*)? why didst thou look away (towards the Garhapatya‘) ? what like is the second libation ? 4. ‘Why, having offered, dost thou shake it (the spoon)? why, having cleansed the spoon all round (the spout), didst thou wipe it on the grass-bunch ? why, having cleansed it a second time all over, didst thou place thy hand on the south (part of the Vedi) ? why didst thou eat (of the milk) the first time, and why the second time? why, on creeping away (from the Vedi), didst thou drink (water) ? why, having poured water into the spoon, didst thou sprinkle therewith? why didst thou sprinkle it away a second time, and why a third time in that (northerly) direction ? why didst thou pour down water behind the Ahavantya ? why didst thou bring (the offering) to a close? If thou hast offered the Agnihotra knowing this, then it has indeed been offered by thee; 1 Viz. by the dipping-spoon (sruva) into the ladle (agnihotrahavanf), see II, 3, 1, 17. * Whilst taking the oblation to the Ahavantya, he holds the spoon level with his mouth, except when he is in a line between the two fires, when for a moment he lowers the spoon so as to be level with his navel. ’ This refers to the putting down of the spoon containing the milk on the grass-bunch prior to the second libation ; cf. II, 3, 1, 17. One might also translate, ‘what is that (or does it mean) that thou didst put it down ?’ * Thus Sf&yasa,—apaikshish/Aah garhapatasyaikshanam kritavan asi. XI KANDA, 5 ADHYAYA, 3 BRAHMANA, 7. 81
3II, 3, 1, 17. One might also translate, ‘what is that (or does it mean) that thou didst put it down ?’ * Thus Sf&yasa,—apaikshish/Aah garhapatasyaikshanam kritavan asi. XI KANDA, 5 ADHYAYA, 3 BRAHMANA, 7. 81 but if (thou hast offered it) not knowing this, then it has not been offered by thee.’ 5. He (Udd4laka) said, ‘My Agnihotra cow is Ida, Manu’s daughter’; my calf is of VAyu’s nature ; the (cow) joined by the calf is in conjunction therewith®; their meeting is the Virag; (the milk) when being milked belongs to the. Asvins, and when it has been milked, to the Visve Devas; when brought (from the stable) it belongs to Vayu; when put on (the fire), to Agni; when the light is thrown on it, it belongs to Indra and Agni; when water is poured thereto it belongs to Varuza; when being taken off (the fire), to Vayu; when it has been taken off, to Heaven and Earth; when being ladled out, to the Asvins ; when it has been ladled out, to the Visve Deva; when lifted up, to Mahadeva ; when being taken (to the Ahavantya), to Vayu ; when held down, to Vishnu. 6. ‘And the log I put on (the fire) is the restingplace of the libations; and as to the first libation, I therewith gratified the gods; and when I laid down (the spoon with the milk), that belongs to Brzhaspati; and when I looked away, then I joined together this and yonder world ; and as to the second libation, I thereby settled myself in the heavenly world. 7. ‘And when, having offered,I shake (the spoon), that belongs to Vayu; and when, having cleansed the spoon all round (the spout), I wiped it on the grass-bunch, then I gratified the herbs and trees; 1 See the legend, I, 8, 1, 1 seqq. * That is, according to SAyama, ‘the sky allied with Vayu, the wind,’ —vayuna samsrishfi dyauh. (44) G 82 SATAPATHA-BRAHMANA. and when, having cleansed it a second time all over, I placed my hand on the south (part of the altarground), then I gratified the Fathers!; and when I ate (of the milk) the first time, then I gratified myself; and when (I ate) a second time, then I gratified my offspring; and when, having crept away (from the altar-ground), I drank (water), then I gratified the cattle ; and when, having poured water into the spoon, I sprinkled therewith, then I gratified the snake-deities; and when (I sprinkled) a second time, then (I gratified) the Gandharvas and Apsaras ; and when, a third time, I sprinkled it away in that (northerly) direction, then I opened the gate of heaven ; and when I poured down water behind the altar, then I bestowed rain on this world; and when I brought (the sacrifice) to a close, then I filled up whatever there is deficient in the earth. —‘ This much, then, reverend sir, we two (know) in common 3,’ said (Saugeya).
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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