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Satapatha Brahmana Part V (SBE44), Julius Eggeling tr. [1900], at sacred-texts.com
13:1:3:11. Even as some of the havis (offering-material) may be spilled before it is offered, so also (part) of the victim is here spilled in that they let loose the sprinkled (horse) before it is slain. When he offers the Stokîyâs (oblations of drops), he offers that (horse) as a complete offering 1--so as to make good any spilling 2; for unspilled is any (part) of the offered (material) that is spilled. A thousand (oblations of drops) he offers for the obtainment of the heavenly world, for the heavenly world is equal in extent to a thousand.
13:1:3:22. Concerning this they say, 'Were he to offer measured (a specified number of oblations), he would gain for himself something limited:' he offers unspecified (oblations) for the obtainment of the unlimited. And indeed Pragâpati spake, 'Verily, upon the oblations of drops I establish the Asvamedha, and by it, when established, I pass upward from hence.'
13:1:3:33. [He offers, with Vâg. S. XXII, 6,] 'To Agni, hail!'--to Agni he thus offers it (the horse 3);--'to Soma, hail!'--to Soma he thus offers it;--'to the joy of the waters, hail!'--to the waters he thus offers it;--'to Savitri, hail!'--to Savitri
he thus offers it;--'to Vâyu, hail!'--to Vâyu (the wind) he thus offers it;--'to Vishnu, hail!'--to Vishnu he thus offers it to;--'Indra, hail!'--to Indra he thus offers it;--'to Brihaspati, hail!'--to Brihaspati he thus offers it;--'to Mitra, hail!'--to Mitra he thus offers it;--'to Varuna, hail!'--to Varuna he thus offers it:--so many, doubtless, are all the gods: it is to them he offers it. He offers them straight away 1 for the obtainment of the heavenly world, for straight away, as it were, is the heavenly world.
13:1:3:44. But, verily, he who offers the oblations straight away, would be liable to fall (pass) right away 2: he turns back again 3, and establishes himself in this (terrestrial) world. And this 4 indeed he (Pragâpati) has declared to be the perfection of the sacrifice, so as to prevent falling away (spilling), for unspilled is what is spilled of the offered (material).
13:1:3:55. And even as some of the offering-material may be spilled before it is offered, so also (part) of the
victim is here spilled in that they let loose the sprinkled (horse) before it is slaughtered. When he offers (the oblations relating to) the Forms 1 (rûpa), he offers that (horse) as one that is wholly offered, so as to make good any spilling; for unspilled is what is spilled of the offered (material). With (Vâg. S. XXII, 7-8 2),'To the Hiṅ-call, hail! to the (horse) consecrated by Hiṅ, hail! . . .'
[paragraph continues] (he offers them); for these are the forms (qualities) of the horse: it is them he now obtains.
13:1:3:66. Concerning this they say, 'The Forms are no offering: they should not be offered.' But, indeed, they also say, 'Therein assuredly the horse-sacrifice becomes complete that he performs (the oblations relating to) the Forms: they should certainly be offered.' And, indeed, one puts that (Sacrificer) out of his resting-place, and raises a rival for him when one offers for him oblations elsewhere than in the fire 1, where there is no resting-place.
13:1:3:77. Prior to the (first) oblation to Savitri 2, he (the Adhvaryu) offers, once only, (the oblations relating to) the Forms 3 in the Âhavanîya, whilst going rapidly over (the formulas): he thus offers the oblations at his (the Sacrificer's) resting-place, and raises no rival for him. He offers at each opening of sacrifice 4, for the continuity and uninterrupted performance of the sacrifice.
13:1:3:88. Concerning this they say, 'Were he to offer
at each opening of sacrifice, he would be deprived of his cattle, and would become poorer.' They should be performed once only: thus he is not deprived of his cattle, and does not become poorer. Forty-eight (oblations) he offers;--the Gagatî consists of forty-eight syllables, and cattle are of Gâgata (movable) nature: by means of the Gagatî he (the Adhvaryu) thus wins cattle for him (the Sacrificer). One additional (oblation) he offers, whence one man is apt to thrive amongst (many) creatures (or subjects).
280:1 Cf. I, 2, 4, 3; 3, 3, 16 seqq.; IV, 2, 5, 1 seqq.
280:2 Lit., for non-spilling, i.e. to neutralise any spilling that may have taken place.
280:3 Harisvâmin seems rather to lay the stress on the direct object:--agnaye param evâsvam guhoti na kevalam âgyam. The context, however, does not admit of this interpretation.
281:1 According to Kâty. XX, 2, 3-5, he offers either a thousand oblations, or as many as he can offer till the dripping of the water from the horse has ceased. For every ten oblations he uses the formulas here given, after which he begins again from the beginning. The 'straight on' apparently means that he is neither to break the order of the deities, nor to offer more than one oblation at a time to the same deity.
281:2 That is, he would die; 'praitîty arthah,' Comm. The St. Petersburg Dict., on the other hand, takes 'îsvarah pradaghah' in the sense of 'liable to fall down headlong' (abstürzen).
281:3 That is, by commencing the ten oblations again from the beginning.
281:4 Viz. repetition of performance,--etâm eva ka sa pragâpatir âvrittimattâm yagñasya samsthitim (uvâka). On repetitions in the chanting of stotras, see III, 2, 5, 8; cf. also XII, 2, 3, 13.
282:1 These forty-nine oblations performed after the letting loose of the horse, are called Prakramas (i.e. steps, or movements); cf. XIII, 4, 3, 4; Kâty. XX, 3, 3.--Harisvâmin remarks, asvarûpânâm hiṅkârâdînâm nishkramanâtmikâ (!) rûpâkhyâ âhutaya ukyante, tâ evâtra prakramâ iti vakshyante.
282:2 These (rather pedantic) formulas, all of them ending in 'svâhâ,' occupy two Kandikâs of the Samhitâ, consisting of 24 and 25 formulas respectively:--1. To the hiṅkâra, svâhâ! 2. To the one consecrated by 'hiṅ,' hail! 3. To the whinnying one, hail! 4. To the neighing, hail! 5. To the snorting one, hail! 6. To the snort, hail! 7. To smell, hail! 8. To the (thing) smelled, hail! 9. To the stabled one, hail! 10. To the resting one, hail! 11. To the clipped one, hail! 12. To the prancing one, hail! 13. To the seated one, hail! 14. To the lying one, hail! 15. To the sleeping one, hail! 16. To the waking one, hail! 17, To the groaning one, hail! 18, To the awakened one, hail! 19. To the yawning one, hail! 20. To the untethered one, hail! 21. To the upstarting one, hail! 22. To the standing one, hail! 23. To the starting one, hail! 24. To the advancing one, hail!-25. To the trotting one, hail! 26. To the running one, hail! 27. To the bolting one, hail! 28. To the flighty one, hail! 29. To the geeho, hail! 30. To the one urged on by geeho, hail! 31. To the prostrate one, hail! 32. To the risen one, hail! 33. To the swift one, hail! 34. To the strong one, hail! 35. To the turning one, hail! 36. To the turned one, hail! 37. To the shaking one, hail! 38. To the shaken one, hail! 39. To the obedient one, hail! 40. To the listening one, hail! 41. To the looking one, hail! 42. To the one looked at, hail! 43. To the out-looking one, hail! 44. To the winking one, hail! 45. To what it eats; hail! 46. To what it drinks, hail! 47. To the water it makes, hail! 48. To the working one, hail! 49. To the wrought one, hail!
283:1 According to Kâty. XX, 3, 3, the Prakramas are to be offered in the Dakshinâgni; but our Brâhmana, whilst mentioning, at XIII, 4, 3, 4, both that fire, and the horse's footprint as optional places of offering, there as well as here decides in favour of the Âhavanîya; whence Harisvâmin remarks:--anyatrâgner iti anvâhâryapakane vâsvapade vâ parilikhite vakshyamânakalpântaranindâ.
283:2 See XIII, 1, 4, 2.
283:3 That is to say, without repeating them, when he has come to the end, as he did in the case of the 'oblations of drops.' Nor are they to be repeated day after day throughout the year, as some of the other offerings and rites are.
283:4 Viz., according to Harisvâmin, at (the beginning of) the dîkshanîyâ, prâyanîyâ, âtithyâ, pravargya; the upasads, agnîshomîya, sutyâ, avabhritha, udayanîyâ, and udavasânîyâ offerings (ishti). This view is, however, rejected by the author.