Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* “Formerly the gods and men and fathers (deva-manushy4% pitarad) drank visibly together, but now they do so invisibly.’ Sat. Br. III, 6, 2, 26. 3 Viz. by pouring water on the obsequial cakes. According to Asval. Sr. II, 4, 5, and other treatises, he also puts down some 368 SATAPATHA-BRAHMANA. ‘N. N., wash thyself!!’ (naming) the sacrificer’s father; ‘N. N., wash thyself!’ (naming) his grandfather; ‘N. N., wash thyself!’ (naming) his greatgrandfather. Even as one would pour out (water for a guest) when he has taken his meal, so here. 24. He then pulls down the tuck ? (of the sacrificer’s garment) and performs obeisance. The tuck is sacred to the fathers (pitrzdevaty4): therefore he performs obeisance to them after pulling down the tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance; for there are six seasons, and the fathers are the seasons: for this reason he performs obeisance six times. He mutters (Vag. S. II, 32 g), ‘Give us houses, O fathers!’ for the fathers are the guardians (tsate) of houses; and this is the prayer for blessing at this sacrificial performance. After the cakes have been put back (in the dish containing the remains of boiled rice) he (the sacrificer) smells at (the rice); this (smelling) being the sacrificer’s share. The ointment, oil, or butter on the pindas, saying, ‘ (Father), N. N., anoint thyself!’ &c.; see Donner, Pindap., p. 25. 1 See paragraph 19. ? Nivim udvrshya=paridhantyasya vasaso das4 tim udvrthya visramsya, Sdyana. According to Mahadeva, he (who presents the pindas, viz. either the Adhvaryu or the sacrificer) has previously to put on a garment with a tuck (nivimat paridh4nam), i.e. with the dasa, or unwoven edge of the upper garment, tucked up under the waistband. This he is to pull out. K4aty4yana has the following rules: IV, 1,15, Having made (them) wash themselves as before, and having loosened (visramsya) the tuck, he makes obeisance with ‘adoration to your vigour, O fathers!’ &c. (Vag. S. II, 32 a-f). [According to the Comm., he adds the formula, ‘Give us houses, O fathers! we will give to you of what is (ours). Vag.S. II, 32, 9.] 16, With ‘Put on this your garment, O fathers!’ (Vag. S. II, 32 h), he throws three threads (pieces of 11 KANDA, 4 ADHYAYA, 3 BRAHMANA. 369 ’ (stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand? Tuirp BRAHMANA. IV. THE AGRAYAWESH71 or OFFERING OF FIRST-FRUITS.
2S. II, 32 h), he throws three threads (pieces of 11 KANDA, 4 ADHYAYA, 3 BRAHMANA. 369 ’ (stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand? Tuirp BRAHMANA. IV. THE AGRAYAWESH71 or OFFERING OF FIRST-FRUITS. This sacrifice is performed in spring and autumn—generally at new or full moon—at the commencement of the harvest. The oblations, which, as a rule, are prepared from new grain (viz. barley in spring, and rice in autumn), consist of—r. a sacrificial cake contained on twelve potsherds for Indra and Agni; 2. a aru (mess of boiled grains) for the Visve Devas, prepared with water or milk; and 3. a cake on one potsherd for heaven and earth. Kéty. 1V, 6 and comm. According to the Paddhati, the offering of first-fruits takes place after the new-moon offering, and before the full-moon offering. At the beginning of the harvest of Panicum Frumentaceum (syam4ka), in the rainy season or in autumn; and at that of bamboo yarn), one on each cake. 17, Or, woollen fringe [or, wool or fringe (das&), according to others]. 18, Or, hairs of the sacrificer (pulled out from the chest near the heart), if he is advanced in years. 19, He pours [the water, left in the pitcher, on the cakes] with ‘Ye (O waters) are a refreshing draught, ye, that bring sap, immortal ghee and milk and foaming mead: gladden my fathers!’ (V4g. S. II, 34-) 20, [The Adhvaryu] having laid (the cakes on the dish) the sacrificer smells at them. 21, The firebrand and the once-cut stalks of grass (he throws) into the fire. 22, The wife, if desirous of a son, eats the middle cake with, ‘ Bestow offspring on me, O fathers, a boy crowned with lotuses ; that there may be a man here!’ (Vag. S. II, 33.) [According to the comment, the other two cakes are thrown into the water or fire ; or eaten by a priest.] For other variations, see Donner, Pindapitriyagfia. The K4amva recension, on the whole, agrees with our text. * The Kava text has as follows: ‘Therefore he says, Give us houses, O fathers!’ He then smells at the pot (ukh4) : that is the sacrificer’s share. They again put down the cakes together (with the rice in the pot! samavadadhati). The once-severed (stalks of grass) they put on the fire. The firebrand he again shifts to (the fire; apy-argati), [12] Bb 370 _ SATAPATHA-BRAHMANA, in summer, offerings of first-fruits are also made to Soma in the form of a potful of boiled syamaka or bamboo grains respectively. 1. Now Kahoda Kaushitaki spake, ‘ This sap (of the plants) truly belongs to those two, heaven and earth: having offered of this sap to the gods, we will eat it.’ ‘That is why the offering of firstfruits is performed.’
31. Now Kahoda Kaushitaki spake, ‘ This sap (of the plants) truly belongs to those two, heaven and earth: having offered of this sap to the gods, we will eat it.’ ‘That is why the offering of firstfruits is performed.’ 2. And Y4gé#avalkya also spake:—The gods and the Asuras, both of them sprung from Pragépati, once contended for superiority. The Asuras then defiled, partly by magic, partly with poison, both kinds of plants—those on which men and beasts subsist—hoping that in this way they might overcome the gods. In consequence of this neither did men eat food, nor did beasts graze; and from want of food these creatures well-nigh perished’. 3. Now the gods heard as to how these creatures were perishing from want of food. They spake unto one another, ‘Come, let us rid them? of this !’—‘ By what means ?’—‘ By means of the sacrifice.’ By means of the sacrifice the gods then accomplished all that they wanted to accomplish®; and so did the Azshis. 4. They then said, ‘To which of us shall this belong?’ They did not agree (each of them exclaiming), ‘Mine (it shall be)!’ Not having come to an agreement, they said, ‘Let us run a race for this (sacrifice): whichever of us beats (the others), his it shall be!’ ‘So be it!’ they said, and they ran a race. 1 The K4nva text has: TA eté ubhayya’ pragd anasanena not parababhivus. ® Viz. the plants, according to the reading of the Kanva text: Hant4s4m oshadhinam krity4m tvad visham tvad apahandmeti. * The Kanva text reads kalpyam instead of kalpam. Il KANDA, 4 ADHYAYA, 3 BRAHMANA, 8, 371 5. Indra and Agni won, and hence that Indra- Agni cake on twelve potsherds'; Indra and Agni having won a share in it. And where Indra and Agni were standing when they had won, thither all the gods followed them. 6. Now, Indra and Agni are the Kshatra (nobility), and all the gods (or, the All-gods) are ‘the Vis (common Aryan people); and wherever the Kshatra conquers, there the Vis is allowed to share. Thus they (Indra and Agni) allowed the Visve Devas (the All-gods) a share (in the offering); and hence that pap of boiled (rice or barley) grain (offered) to the All-gods. 7. ‘Let him prepare it from old (grain)? say some; ‘for Indra and Agni are the Kshatra (and he should therefore use old grain for the Vaisvadeva pap) lest he (the sacrificer) should exalt (the Vis) to the level of the Kshatra.’ Nevertheless let both (the cake and £aru) consist of new (grain) ; for (by the very fact that) the one is a cake and the other a pap, the nobility is not equalled (by the people): hence they should both consist of new (grain). 8. The All-gods spake, ‘ This sap (of the rice and barley plants) truly belongs to those two, heaven and earth: let us, then, allow those two a share in it!’ They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven
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.
1* “Formerly the gods and men and fathers (deva-manushy4% pitarad) drank visibly together, but now they do so invisibly.’ Sat. Br. III, 6, 2, 26. 3 Viz. by pouring water on the obsequial cakes. According to Asval. Sr. II, 4, 5, and other treatises, he also puts down some 368 SATAPATHA-BRAHMANA. ‘N. N., wash thyself!!’ (naming) the sacrificer’s father; ‘N. N., wash thyself!’ (naming) his grandfather; ‘N. N., wash thyself!’ (naming) his greatgrandfather. Even as one would pour out (water for a guest) when he has taken his meal, so here. 24. He then pulls down the tuck ? (of the sacrificer’s garment) and performs obeisance. The tuck is sacred to the fathers (pitrzdevaty4): therefore he performs obeisance to them after pulling down the tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance; for there are six seasons, and the fathers are the seasons: for this reason he performs obeisance six times. He mutters (Vag. S. II, 32 g), ‘Give us houses, O fathers!’ for the fathers are the guardians (tsate) of houses; and this is the prayer for blessing at this sacrificial performance. After the cakes have been put back (in the dish containing the remains of boiled rice) he (the sacrificer) smells at (the rice); this (smelling) being the sacrificer’s share. The ointment, oil, or butter on the pindas, saying, ‘ (Father), N. N., anoint thyself!’ &c.; see Donner, Pindap., p. 25. 1 See paragraph 19. ? Nivim udvrshya=paridhantyasya vasaso das4 tim udvrthya visramsya, Sdyana. According to Mahadeva, he (who presents the pindas, viz. either the Adhvaryu or the sacrificer) has previously to put on a garment with a tuck (nivimat paridh4nam), i.e. with the dasa, or unwoven edge of the upper garment, tucked up under the waistband. This he is to pull out. K4aty4yana has the following rules: IV, 1,15, Having made (them) wash themselves as before, and having loosened (visramsya) the tuck, he makes obeisance with ‘adoration to your vigour, O fathers!’ &c. (Vag. S. II, 32 a-f). [According to the Comm., he adds the formula, ‘Give us houses, O fathers! we will give to you of what is (ours). Vag.S. II, 32, 9.] 16, With ‘Put on this your garment, O fathers!’ (Vag. S. II, 32 h), he throws three threads (pieces of 11 KANDA, 4 ADHYAYA, 3 BRAHMANA. 369 ’ (stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand? Tuirp BRAHMANA. IV. THE AGRAYAWESH71 or OFFERING OF FIRST-FRUITS.
2S. II, 32 h), he throws three threads (pieces of 11 KANDA, 4 ADHYAYA, 3 BRAHMANA. 369 ’ (stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand? Tuirp BRAHMANA. IV. THE AGRAYAWESH71 or OFFERING OF FIRST-FRUITS. This sacrifice is performed in spring and autumn—generally at new or full moon—at the commencement of the harvest. The oblations, which, as a rule, are prepared from new grain (viz. barley in spring, and rice in autumn), consist of—r. a sacrificial cake contained on twelve potsherds for Indra and Agni; 2. a aru (mess of boiled grains) for the Visve Devas, prepared with water or milk; and 3. a cake on one potsherd for heaven and earth. Kéty. 1V, 6 and comm. According to the Paddhati, the offering of first-fruits takes place after the new-moon offering, and before the full-moon offering. At the beginning of the harvest of Panicum Frumentaceum (syam4ka), in the rainy season or in autumn; and at that of bamboo yarn), one on each cake. 17, Or, woollen fringe [or, wool or fringe (das&), according to others]. 18, Or, hairs of the sacrificer (pulled out from the chest near the heart), if he is advanced in years. 19, He pours [the water, left in the pitcher, on the cakes] with ‘Ye (O waters) are a refreshing draught, ye, that bring sap, immortal ghee and milk and foaming mead: gladden my fathers!’ (V4g. S. II, 34-) 20, [The Adhvaryu] having laid (the cakes on the dish) the sacrificer smells at them. 21, The firebrand and the once-cut stalks of grass (he throws) into the fire. 22, The wife, if desirous of a son, eats the middle cake with, ‘ Bestow offspring on me, O fathers, a boy crowned with lotuses ; that there may be a man here!’ (Vag. S. II, 33.) [According to the comment, the other two cakes are thrown into the water or fire ; or eaten by a priest.] For other variations, see Donner, Pindapitriyagfia. The K4amva recension, on the whole, agrees with our text. * The Kava text has as follows: ‘Therefore he says, Give us houses, O fathers!’ He then smells at the pot (ukh4) : that is the sacrificer’s share. They again put down the cakes together (with the rice in the pot! samavadadhati). The once-severed (stalks of grass) they put on the fire. The firebrand he again shifts to (the fire; apy-argati), [12] Bb 370 _ SATAPATHA-BRAHMANA, in summer, offerings of first-fruits are also made to Soma in the form of a potful of boiled syamaka or bamboo grains respectively. 1. Now Kahoda Kaushitaki spake, ‘ This sap (of the plants) truly belongs to those two, heaven and earth: having offered of this sap to the gods, we will eat it.’ ‘That is why the offering of firstfruits is performed.’
31. Now Kahoda Kaushitaki spake, ‘ This sap (of the plants) truly belongs to those two, heaven and earth: having offered of this sap to the gods, we will eat it.’ ‘That is why the offering of firstfruits is performed.’ 2. And Y4gé#avalkya also spake:—The gods and the Asuras, both of them sprung from Pragépati, once contended for superiority. The Asuras then defiled, partly by magic, partly with poison, both kinds of plants—those on which men and beasts subsist—hoping that in this way they might overcome the gods. In consequence of this neither did men eat food, nor did beasts graze; and from want of food these creatures well-nigh perished’. 3. Now the gods heard as to how these creatures were perishing from want of food. They spake unto one another, ‘Come, let us rid them? of this !’—‘ By what means ?’—‘ By means of the sacrifice.’ By means of the sacrifice the gods then accomplished all that they wanted to accomplish®; and so did the Azshis. 4. They then said, ‘To which of us shall this belong?’ They did not agree (each of them exclaiming), ‘Mine (it shall be)!’ Not having come to an agreement, they said, ‘Let us run a race for this (sacrifice): whichever of us beats (the others), his it shall be!’ ‘So be it!’ they said, and they ran a race. 1 The K4nva text has: TA eté ubhayya’ pragd anasanena not parababhivus. ® Viz. the plants, according to the reading of the Kanva text: Hant4s4m oshadhinam krity4m tvad visham tvad apahandmeti. * The Kanva text reads kalpyam instead of kalpam. Il KANDA, 4 ADHYAYA, 3 BRAHMANA, 8, 371 5. Indra and Agni won, and hence that Indra- Agni cake on twelve potsherds'; Indra and Agni having won a share in it. And where Indra and Agni were standing when they had won, thither all the gods followed them. 6. Now, Indra and Agni are the Kshatra (nobility), and all the gods (or, the All-gods) are ‘the Vis (common Aryan people); and wherever the Kshatra conquers, there the Vis is allowed to share. Thus they (Indra and Agni) allowed the Visve Devas (the All-gods) a share (in the offering); and hence that pap of boiled (rice or barley) grain (offered) to the All-gods. 7. ‘Let him prepare it from old (grain)? say some; ‘for Indra and Agni are the Kshatra (and he should therefore use old grain for the Vaisvadeva pap) lest he (the sacrificer) should exalt (the Vis) to the level of the Kshatra.’ Nevertheless let both (the cake and £aru) consist of new (grain) ; for (by the very fact that) the one is a cake and the other a pap, the nobility is not equalled (by the people): hence they should both consist of new (grain). 8. The All-gods spake, ‘ This sap (of the rice and barley plants) truly belongs to those two, heaven and earth: let us, then, allow those two a share in it!’ They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven
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.
No commentary for this page.