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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1S. XIX, 37-44, 52-60, addressed to the different kinds of departed ancestors. 1 That is, verses recited at the Soma-sacrifice whilst the Somajuice is clarifying; the term being usually confined to the verses of hymns of the ninth mandala of the Arksamhit&, whence indeed most of the verses used on this occasion (Vag. S. XIX, 37-44) are taken, 236 " SATAPATHA-BRAHMANA. 15. They purify by means of gold,—that (metal), to wit, gold, doubtless is a form of the gods: by means of a form of the gods they thus purify him. 16. They purify him by means of Suré-liquor, for the Sura is purified: they thus purify him by that which is purified; and even as the liquor, whilst being purified, is cleared of impure matter', so is that Sacrificer thereby freed from all evil who, knowing this, performs the Sautramazt, or who even knows this. 17. Here, now, they ask, ‘Is the Sautramazt to be performed, or is it not to be performed, seeing that (in any case) they continuously repel from him all evil?’ As to this Revottaras Sthapati Pafava Kakra once said, ‘Even after making the surrender, one ought certainly to perform the sacrifice ; for the Sacrificer is the body of the sacrifice, and the officiating priests are its limbs; and wherever the body is pure there the limbs also are pure; both of them, indeed, purify him, and both of them repel the evil from him: therefore even after making the surrender (of one’s own self) one ought certainly to sacrifice.’ 18. But, indeed, those who perform at the southern fire, go down to the world of the Fathers. He offers an oblation of ghee: ghee being (material of) sacrifice, it is by sacrifice that they establish themselves in the sacrifice. 19. He (the Sacrificer) offers, with (Vag. S. XIX, 45), ‘The Fathers who, one in form and one in mind, live in Yama’s realm,—may their world, ’ The term ‘balkasa’ (apparently connected with ‘valkala’) would seem to mean vegetable matter, esp. chaff or husks. The comm. explains it by ‘kidisa’ (? kilbisha or kiknasa). x11 KAWDA, 8 ADHYAYA, I BRAHMANA, 21. 237 the Svadh4, adoration, and sacrifice prosper among the gods!’ he thereby commits the Fathers to Yama, and he also conquers the world of the Fathers. Having, all of them, invested themselves sacrificially 1, they betake themselves to the northern fire, for the northern fire? is this (terrestrial) world?®: they thus establish themselves in this world. He offers an oblation of ghee: ghee being sacrifice, it is from out of the sacrifice that they establish themselves in the sacrifice.
2is this (terrestrial) world?®: they thus establish themselves in this world. He offers an oblation of ghee: ghee being sacrifice, it is from out of the sacrifice that they establish themselves in the sacrifice. 20. He (the Sacrificer) offers, with (Vag. S. X1X, 46), ‘Mine own (people) who are one in form and one in mind, living among the living,— may their fortune prosper with me, in this world, for a hundred years!’ he thereby secures the good fortune of his own people, and he also confers long life on them. Whilst they hold on to each other, he (the Adhvaryu) offers milk, for milk is vital air and food: in the vital air, in food, they thus finally establish themselves. 21. He offers, with (VA4g. S. XIX, 47), ‘Two paths for mortals have I heard of, (that of the Fathers and that of the gods‘),—‘two paths ' That is, by shifting their Brahmazical cord so as to hang across the breast from the left shoulder to the right hip. * That is, the fire on the uttara-vedi of the northern of the two special Vedis, see p. 225, note. ’ They are supposed to return to the earth from the world of the Fathers below. * Not only is the second p&da of the verse omitted here (as also in MS. I. O. 311), but the construction of the first half of the verse is also rather peculiar, the most natural rendering being, ‘ Two paths of the Fathers have I heard of, (those) of the gods and of men.’ The same verse occurs Azks. X, 88, 15 (with the reading ‘dve srut!’ instead of ‘dve sriti’), where Grassmann translates,— 238 SATAPATHA-BRAHMANA, indeed there are, they say, ‘those of the gods and of the Fathers,—‘thereon all that liveth here passeth,’ for thereon, indeed, everything living here passes ;—‘ what there is between the father and the mother, —the father, doubtless, is yonder (sky), and the mother is this (earth): by means of these two he leads the Fathers to the world of heaven. He (the Sacrificer) alone drinks what is left from the offering!: to himself alone he thus takes prosperity, for milk is prosperity. 22. He drinks it, with (Vag. S. XIX, 48), ‘May this oblation be productive for me,—for productive indeed it is, whether it be milk or Soma ;— ‘possessed of ten heroes,’—the ten heroes, doubtless, are the vital airs: vital airs he thus takes to himself ;—‘ possessed of all the troops,—all the troops, doubtless, are the limbs: it is limbs he thus takes to himself;—‘for well-being: breathwinning, —the breath of life he thus wins ;—‘ racewinning, —a race (offspring) he thus wins;—‘cattlewinning, —cattle he thus wins;—‘place-winning,’ —for it is for a place (in heaven) that he sacrifices : it is that he gains ;—‘ safety-winning,—the (place of) safety, doubtless, is the heavenly world: in the heavenly world he thus finally establishes himself ;— ‘May Agni raise for me abundant offspring,
3“Two paths there are, so the Fathers have told me, passable for gods and men;’ whilst Ludwig takes it in the way just referred to. The above interpretation is that of Mahidhara, who refers to Sat.- Br. I, 9, 2, 3; whilst Sayava (on Azks.) seems to take the two paths to be that of the Fathers and gods, and that of men (pitrfnam devinim kot4pi martyanfm fa dve srutf dvau margau) ; though he afterwards calls them ‘devayana’ and ‘ pitriyAna.’ 1 That is to say, the milk which remains in the pot (ukh4), from which the milk used for the oblation was taken. x1 KAwpA, 8 ADHYAYA, 2 BRAHMANA, 3. 239 and bestow ye upon us food, milk, and seed!’ it is to those (priests) who offer for him that he thus says, ‘Bestow ye all this upon me!’ By means of gold they cleanse themselves!; for gold is immortal life: in immortal life they thus finally establish themselves. Srconp BRAHMANA. 1. PragApati created the (Soma-)sacrifice. He took it and performed it. When he had performed it, he felt like one emptied out. He saw this sacrificial performance, the Sautramam!, and performed it, and then he was again replenished; and, indeed, he who performs the Soma-sacrifice is, as it were, emptied out, for his wealth, his prosperity is, as it were, taken from him. 2. Having performed a Soma-sacrifice one ought to perform the Sautramam!: as a cow that has been milked would replenish again, even so, indeed, does he replenish himself,—he replenishes himself by offspring and cattle; and, verily, he who, knowing this, performs the Sautramamt, or he who (even) knows this, establishes himself in this world, and wins the heavenly world. 3. As to this Suplan Sara#gaya asked Prattdarsa Aibhavata ?, ‘Seeing that neither does one 1 Katy. Sr. XIX, 3, 27, ‘Over the Aatvala (pit) they cleanse themselves, with their wives, putting gold between ;’ that is to say, whilst the water is poured:on their hands a piece of gold is held between, over which the water flows. 2 Cf. Il, 4, 4, 3-4, where the latter is called Pratidarsa Svaikna (king of the Svikna), whilst the former, after studying with him, is said to have been called Sahadeva Sarfigaya. 240 SATAPATHA-BRAHMANA, become initiated, nor are Soma-shoots' thrown down (to be pressed), how then does the Sautramani become a Soma-sacrifice ?’ 4. He replied, ‘The observance of the fast, assuredly, is the head of the sacrifice, and the initiation its body. And the truth, doubtless, is of the form of the fast-observance, and faith of that of the initiation. And mind is of the form of the Sacrificer, and speech of that of the sacrifice.’ 5. Thus, when he enters upon the fast-observance, he thereby restores the head to the body of the sacrifice, and he puts truth into faith, and the Sacrificer into the sacrifice.
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.
1S. XIX, 37-44, 52-60, addressed to the different kinds of departed ancestors. 1 That is, verses recited at the Soma-sacrifice whilst the Somajuice is clarifying; the term being usually confined to the verses of hymns of the ninth mandala of the Arksamhit&, whence indeed most of the verses used on this occasion (Vag. S. XIX, 37-44) are taken, 236 " SATAPATHA-BRAHMANA. 15. They purify by means of gold,—that (metal), to wit, gold, doubtless is a form of the gods: by means of a form of the gods they thus purify him. 16. They purify him by means of Suré-liquor, for the Sura is purified: they thus purify him by that which is purified; and even as the liquor, whilst being purified, is cleared of impure matter', so is that Sacrificer thereby freed from all evil who, knowing this, performs the Sautramazt, or who even knows this. 17. Here, now, they ask, ‘Is the Sautramazt to be performed, or is it not to be performed, seeing that (in any case) they continuously repel from him all evil?’ As to this Revottaras Sthapati Pafava Kakra once said, ‘Even after making the surrender, one ought certainly to perform the sacrifice ; for the Sacrificer is the body of the sacrifice, and the officiating priests are its limbs; and wherever the body is pure there the limbs also are pure; both of them, indeed, purify him, and both of them repel the evil from him: therefore even after making the surrender (of one’s own self) one ought certainly to sacrifice.’ 18. But, indeed, those who perform at the southern fire, go down to the world of the Fathers. He offers an oblation of ghee: ghee being (material of) sacrifice, it is by sacrifice that they establish themselves in the sacrifice. 19. He (the Sacrificer) offers, with (Vag. S. XIX, 45), ‘The Fathers who, one in form and one in mind, live in Yama’s realm,—may their world, ’ The term ‘balkasa’ (apparently connected with ‘valkala’) would seem to mean vegetable matter, esp. chaff or husks. The comm. explains it by ‘kidisa’ (? kilbisha or kiknasa). x11 KAWDA, 8 ADHYAYA, I BRAHMANA, 21. 237 the Svadh4, adoration, and sacrifice prosper among the gods!’ he thereby commits the Fathers to Yama, and he also conquers the world of the Fathers. Having, all of them, invested themselves sacrificially 1, they betake themselves to the northern fire, for the northern fire? is this (terrestrial) world?®: they thus establish themselves in this world. He offers an oblation of ghee: ghee being sacrifice, it is from out of the sacrifice that they establish themselves in the sacrifice.
2is this (terrestrial) world?®: they thus establish themselves in this world. He offers an oblation of ghee: ghee being sacrifice, it is from out of the sacrifice that they establish themselves in the sacrifice. 20. He (the Sacrificer) offers, with (Vag. S. X1X, 46), ‘Mine own (people) who are one in form and one in mind, living among the living,— may their fortune prosper with me, in this world, for a hundred years!’ he thereby secures the good fortune of his own people, and he also confers long life on them. Whilst they hold on to each other, he (the Adhvaryu) offers milk, for milk is vital air and food: in the vital air, in food, they thus finally establish themselves. 21. He offers, with (VA4g. S. XIX, 47), ‘Two paths for mortals have I heard of, (that of the Fathers and that of the gods‘),—‘two paths ' That is, by shifting their Brahmazical cord so as to hang across the breast from the left shoulder to the right hip. * That is, the fire on the uttara-vedi of the northern of the two special Vedis, see p. 225, note. ’ They are supposed to return to the earth from the world of the Fathers below. * Not only is the second p&da of the verse omitted here (as also in MS. I. O. 311), but the construction of the first half of the verse is also rather peculiar, the most natural rendering being, ‘ Two paths of the Fathers have I heard of, (those) of the gods and of men.’ The same verse occurs Azks. X, 88, 15 (with the reading ‘dve srut!’ instead of ‘dve sriti’), where Grassmann translates,— 238 SATAPATHA-BRAHMANA, indeed there are, they say, ‘those of the gods and of the Fathers,—‘thereon all that liveth here passeth,’ for thereon, indeed, everything living here passes ;—‘ what there is between the father and the mother, —the father, doubtless, is yonder (sky), and the mother is this (earth): by means of these two he leads the Fathers to the world of heaven. He (the Sacrificer) alone drinks what is left from the offering!: to himself alone he thus takes prosperity, for milk is prosperity. 22. He drinks it, with (Vag. S. XIX, 48), ‘May this oblation be productive for me,—for productive indeed it is, whether it be milk or Soma ;— ‘possessed of ten heroes,’—the ten heroes, doubtless, are the vital airs: vital airs he thus takes to himself ;—‘ possessed of all the troops,—all the troops, doubtless, are the limbs: it is limbs he thus takes to himself;—‘for well-being: breathwinning, —the breath of life he thus wins ;—‘ racewinning, —a race (offspring) he thus wins;—‘cattlewinning, —cattle he thus wins;—‘place-winning,’ —for it is for a place (in heaven) that he sacrifices : it is that he gains ;—‘ safety-winning,—the (place of) safety, doubtless, is the heavenly world: in the heavenly world he thus finally establishes himself ;— ‘May Agni raise for me abundant offspring,
3“Two paths there are, so the Fathers have told me, passable for gods and men;’ whilst Ludwig takes it in the way just referred to. The above interpretation is that of Mahidhara, who refers to Sat.- Br. I, 9, 2, 3; whilst Sayava (on Azks.) seems to take the two paths to be that of the Fathers and gods, and that of men (pitrfnam devinim kot4pi martyanfm fa dve srutf dvau margau) ; though he afterwards calls them ‘devayana’ and ‘ pitriyAna.’ 1 That is to say, the milk which remains in the pot (ukh4), from which the milk used for the oblation was taken. x1 KAwpA, 8 ADHYAYA, 2 BRAHMANA, 3. 239 and bestow ye upon us food, milk, and seed!’ it is to those (priests) who offer for him that he thus says, ‘Bestow ye all this upon me!’ By means of gold they cleanse themselves!; for gold is immortal life: in immortal life they thus finally establish themselves. Srconp BRAHMANA. 1. PragApati created the (Soma-)sacrifice. He took it and performed it. When he had performed it, he felt like one emptied out. He saw this sacrificial performance, the Sautramam!, and performed it, and then he was again replenished; and, indeed, he who performs the Soma-sacrifice is, as it were, emptied out, for his wealth, his prosperity is, as it were, taken from him. 2. Having performed a Soma-sacrifice one ought to perform the Sautramam!: as a cow that has been milked would replenish again, even so, indeed, does he replenish himself,—he replenishes himself by offspring and cattle; and, verily, he who, knowing this, performs the Sautramamt, or he who (even) knows this, establishes himself in this world, and wins the heavenly world. 3. As to this Suplan Sara#gaya asked Prattdarsa Aibhavata ?, ‘Seeing that neither does one 1 Katy. Sr. XIX, 3, 27, ‘Over the Aatvala (pit) they cleanse themselves, with their wives, putting gold between ;’ that is to say, whilst the water is poured:on their hands a piece of gold is held between, over which the water flows. 2 Cf. Il, 4, 4, 3-4, where the latter is called Pratidarsa Svaikna (king of the Svikna), whilst the former, after studying with him, is said to have been called Sahadeva Sarfigaya. 240 SATAPATHA-BRAHMANA, become initiated, nor are Soma-shoots' thrown down (to be pressed), how then does the Sautramani become a Soma-sacrifice ?’ 4. He replied, ‘The observance of the fast, assuredly, is the head of the sacrifice, and the initiation its body. And the truth, doubtless, is of the form of the fast-observance, and faith of that of the initiation. And mind is of the form of the Sacrificer, and speech of that of the sacrifice.’ 5. Thus, when he enters upon the fast-observance, he thereby restores the head to the body of the sacrifice, and he puts truth into faith, and the Sacrificer into the sacrifice.
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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