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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Indra and Agni doubtless are the deities of the new and full moon: it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this, 18. And on the morrow there is Agni’s cake and Mitra and Varuma’s curds. Now Agni’s cake is (offered) for the sole purpose that it may not forsake the sacrifice. Mitra and Varuza, on the other hand, are the two half-moons: the waxing one is Varuma, and the waning one is Mitra. During that night (of new moon) these two meet, and when they are thus together he pleases them with that (cake-offering): and, verily, all is pleased with him, all is obtained by him who thus knows this. 19. In that same night Mitra implants seed in Varuza, and when it (the moon) wanes, then it is 1 See I, 6, 4, 6 seq. II KANDA, 4 ADHYAYA, 4 BRAHMANA, 21. 381 produced from that seed. Now as to why that oblation of curds (payasy4) to Mitra and Varuza is here exactly analogous (to the Sann4yya offered at new moon)!. 20. The new moon doubtless is entitled to the Sanndyya: it is prepared both then and at full moon. Now were he also here (at the full-moon offering) to mix together (the sweet and sour milk), he would commit a repetition and cause a quarrel (between the respective gods)*. Having collected that (Soma or moon) from the waters and plants, he causes him to be born from out of the oblations; and on being born from the oblations, he is visible in the western (sky). 21. It is through union that he produces him: the curds (payasy4, fem.) are female, and the whey is seed. Now what is produced by union is (produced) properly: hence he thereby produces him by a productive union; and therefore there is an offering of curds. ' Or, to the offering of sour and sweet milk at full moon; see next note. The K4mva text has: ‘Now as to why the oblation of curds is here made exactly analogous (at the full and newmoon ceremonies).’ Perhaps it may also refer to the exact correspondence of the offering of curds to Mitra and Varuma at new moon and at the Soma-sacrifice. * At the new-moon offering of the Daksh4yava, the sinndyya or payasyé4 offered to Mitra and Varuna is prepared in the ordinary way (as at the new-moon ceremony), by fresh (boiled or unboiled) milk being added to the sour milk of the preceding night’s milking. At the full-moon offering, on the other hand, the sour and sweet milk remain separate, and constitute two different havis, or sacrificial dishes, dedicated to Indra. The terms san-nf (‘to bring together’) and sann4yya are here likewise applied to the offering of the separate substances. , 382 SATAPATHA-BRAHMANA. 22. He then offers the whey! to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed: and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers.
222. He then offers the whey! to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed: and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers. 23. He offers, as it were, behind the sacrifice: for it is from behind that the male approaches and impregnates the female. He first offers in the east. With ‘O Agni, accept ...!’ he repeats the Vasha‘, —this is in lieu of the Svishéakrit ; and (the latter)* he offers in the east. 24. He then sprinkles (the whey) in the several quarters, with the texts (Vag. S. VI, 19 b-g), ‘ The quarters!—The fore-quarters (pra-dis)!—The byquarters (4-dis)!—The intermediate quarters (vi-dis)! The upper quarters (ud-dis)!—To the quarters,— Svah43!’ Five are the quarters, and five the 1 Before the oblations of curds are made, the whey is poured off into a vessel (then optionally sprinkled with butter), and placed on the utkara, or heap of rubbish. After the stalk of grass has been thrown into the fire (see I, 8, 3,19), or after the dismissal of the spoons (I, 8, 3, 27), the Adhvaryu takes the whey and sprinkles the barhis (the grass covering on the altar) with it He then pours the remaining whey into the guhfi spoon and calls on the Hotr? to recite the invitatory prayer to the Coursers. Thereupon he betakes himself with the spoon to the north of the fire, calls on the Hotr? for the offering-formula, and at the two concluding Vashaés pours some of the whey into the east part of the fire. He then sits down and sprinkles the whey on the fire according to the several quarters, beginning in the east, and moving around from left to right (pradakshizam), with the respective texts, Vag. S. VI, 19 b-e; after which he makes two more libations in the centre and east part of the fire, with VI, 19 f and g. * The Kazva text has tadu instead of sa vai. On the oblation to Agni as ‘the maker of good offering,’ see I, 7, 3, 1 seq. 5 Sv4hé is uttered after each formula,—*The quarters, Svah4 !’ &c. Il KANDA, 5 ADHYAYA, I BRAHMANA, 383 seasons: he thus effects a union between the quarters and the seasons’. 25. Five partake of that (whey remaining in the spoon),—viz, the Hotz, the Adhvaryu, the Brahman, the Agntdhra, and the Sacrificer; for five are the seasons, so that the characteristic nature of the seasons is thereby obtained; and the seed that is cast is firmly implanted in the seasons. The sacrificer partakes of it first, thinking, ‘May I first obtain seed!’ But also last (he partakes of it)®, thinking, ‘May seed remain in me last of all!’ By saying, ‘Invited,—invite thou’! they make it (the whey to resemble) the Soma. Firtu ApuyAya. First BrA V. THE XATURMASYANI or SEASONAL SACRIFICES. A. Tue VatsvapDEva. The three seasonal or four-monthly sacrifices are performed at the parvans, or commencement of the three seasons (spring, rainy 1 Ritin evaitad digbhir mithun4n karoti, Kasva recension.
3Firtu ApuyAya. First BrA V. THE XATURMASYANI or SEASONAL SACRIFICES. A. Tue VatsvapDEva. The three seasonal or four-monthly sacrifices are performed at the parvans, or commencement of the three seasons (spring, rainy 1 Ritin evaitad digbhir mithun4n karoti, Kasva recension. * The author does not express himself quite clearly. The sacrificer is to partake of the whey before the priests and also (or, as an alternative) after them. According to Katy. IV, 4, 26-27, the sacrificer is to eat either last of all, or firstand last. The Kava text has: Prathamo yagam4no bhakshayati prathamo retah parigrzhnamity athottamo mayy uttamam retah pratitish/4d_ iti,—accordingly he is to eat first and last. ’ Each of them, in his respective order, takes the spoon, calls on the others in the same order with ‘O sacrificer (Hotr#, Adhvaryu, &c.) invite!’ Their permission having been given by ‘ Invited (thou art)!’ he then takes some of the whey, with one of the texts: ‘I eat thee, the courser (or whey, vaginam) of the seasons, the coursers!’ ‘1, the courser (or, mighty one) eat, invited, of the invited, to the whey.’ ‘May I be a racer in the race!’ Katy. 1V, 4, 13-15. 384 SATAPATHA-BRAHMANA. season, and autumn), viz. the Vaisvadeva generally on the full moon of Phalguna; the Varunapragh4s4A on that of Ash4dha; and the SAkamedh4A& on that of K4rttika. As a fourth Katurmiasya, ritual authorities add the Sundsirfya, though they are at variance as to the exact time of its performance ; and neither is its true significance clearly indicated. It apparently marks merely the conclusion of the seasonal offerings (which, as a rule, are only performed once, cf. IT, 6, 3, 12 seq.); but while the author of the Satapatha allows it to be performed at any time (within four months) after the Sakamedh4z, other ritualists hold that its performance should take place on the fifth full moon after the Skamedhaé, or, in other words, exactly a year after the Vaisvadeva. See Weber, Nakshatra, II, p. 334 seq. 1. Verily, in the beginning, Pragdpati alone existed here. He thought within himself, ‘How can I be propagated?’ He toiled and practised austerities. He created living beings% The living beings created by him passed away: they are those birds. Now man is the nearest to Pragapati; and man is two-footed: hence birds are two-footed. 2. Pragapati thought within himself, ‘Even as formerly I was alone, so also am I now alone.’ He created a second (race of beings); they also passed away: they are those small crawling reptiles other than snakes. He created a third (race), they say ; they also passed away: they are those snakes. Yagaavalkya, on his part, declared them to be of two kinds only; but of three kinds they are according to the zk. 3. While praising and practising austerities, Praga- 1 Or, Pragdpati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70. * By prag44, or (living) beings, mammalia—especially man and domestic animals—seem to be understood.
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.
1Indra and Agni doubtless are the deities of the new and full moon: it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this, 18. And on the morrow there is Agni’s cake and Mitra and Varuma’s curds. Now Agni’s cake is (offered) for the sole purpose that it may not forsake the sacrifice. Mitra and Varuza, on the other hand, are the two half-moons: the waxing one is Varuma, and the waning one is Mitra. During that night (of new moon) these two meet, and when they are thus together he pleases them with that (cake-offering): and, verily, all is pleased with him, all is obtained by him who thus knows this. 19. In that same night Mitra implants seed in Varuza, and when it (the moon) wanes, then it is 1 See I, 6, 4, 6 seq. II KANDA, 4 ADHYAYA, 4 BRAHMANA, 21. 381 produced from that seed. Now as to why that oblation of curds (payasy4) to Mitra and Varuza is here exactly analogous (to the Sann4yya offered at new moon)!. 20. The new moon doubtless is entitled to the Sanndyya: it is prepared both then and at full moon. Now were he also here (at the full-moon offering) to mix together (the sweet and sour milk), he would commit a repetition and cause a quarrel (between the respective gods)*. Having collected that (Soma or moon) from the waters and plants, he causes him to be born from out of the oblations; and on being born from the oblations, he is visible in the western (sky). 21. It is through union that he produces him: the curds (payasy4, fem.) are female, and the whey is seed. Now what is produced by union is (produced) properly: hence he thereby produces him by a productive union; and therefore there is an offering of curds. ' Or, to the offering of sour and sweet milk at full moon; see next note. The K4mva text has: ‘Now as to why the oblation of curds is here made exactly analogous (at the full and newmoon ceremonies).’ Perhaps it may also refer to the exact correspondence of the offering of curds to Mitra and Varuma at new moon and at the Soma-sacrifice. * At the new-moon offering of the Daksh4yava, the sinndyya or payasyé4 offered to Mitra and Varuna is prepared in the ordinary way (as at the new-moon ceremony), by fresh (boiled or unboiled) milk being added to the sour milk of the preceding night’s milking. At the full-moon offering, on the other hand, the sour and sweet milk remain separate, and constitute two different havis, or sacrificial dishes, dedicated to Indra. The terms san-nf (‘to bring together’) and sann4yya are here likewise applied to the offering of the separate substances. , 382 SATAPATHA-BRAHMANA. 22. He then offers the whey! to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed: and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers.
222. He then offers the whey! to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed: and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers. 23. He offers, as it were, behind the sacrifice: for it is from behind that the male approaches and impregnates the female. He first offers in the east. With ‘O Agni, accept ...!’ he repeats the Vasha‘, —this is in lieu of the Svishéakrit ; and (the latter)* he offers in the east. 24. He then sprinkles (the whey) in the several quarters, with the texts (Vag. S. VI, 19 b-g), ‘ The quarters!—The fore-quarters (pra-dis)!—The byquarters (4-dis)!—The intermediate quarters (vi-dis)! The upper quarters (ud-dis)!—To the quarters,— Svah43!’ Five are the quarters, and five the 1 Before the oblations of curds are made, the whey is poured off into a vessel (then optionally sprinkled with butter), and placed on the utkara, or heap of rubbish. After the stalk of grass has been thrown into the fire (see I, 8, 3,19), or after the dismissal of the spoons (I, 8, 3, 27), the Adhvaryu takes the whey and sprinkles the barhis (the grass covering on the altar) with it He then pours the remaining whey into the guhfi spoon and calls on the Hotr? to recite the invitatory prayer to the Coursers. Thereupon he betakes himself with the spoon to the north of the fire, calls on the Hotr? for the offering-formula, and at the two concluding Vashaés pours some of the whey into the east part of the fire. He then sits down and sprinkles the whey on the fire according to the several quarters, beginning in the east, and moving around from left to right (pradakshizam), with the respective texts, Vag. S. VI, 19 b-e; after which he makes two more libations in the centre and east part of the fire, with VI, 19 f and g. * The Kazva text has tadu instead of sa vai. On the oblation to Agni as ‘the maker of good offering,’ see I, 7, 3, 1 seq. 5 Sv4hé is uttered after each formula,—*The quarters, Svah4 !’ &c. Il KANDA, 5 ADHYAYA, I BRAHMANA, 383 seasons: he thus effects a union between the quarters and the seasons’. 25. Five partake of that (whey remaining in the spoon),—viz, the Hotz, the Adhvaryu, the Brahman, the Agntdhra, and the Sacrificer; for five are the seasons, so that the characteristic nature of the seasons is thereby obtained; and the seed that is cast is firmly implanted in the seasons. The sacrificer partakes of it first, thinking, ‘May I first obtain seed!’ But also last (he partakes of it)®, thinking, ‘May seed remain in me last of all!’ By saying, ‘Invited,—invite thou’! they make it (the whey to resemble) the Soma. Firtu ApuyAya. First BrA V. THE XATURMASYANI or SEASONAL SACRIFICES. A. Tue VatsvapDEva. The three seasonal or four-monthly sacrifices are performed at the parvans, or commencement of the three seasons (spring, rainy 1 Ritin evaitad digbhir mithun4n karoti, Kasva recension.
3Firtu ApuyAya. First BrA V. THE XATURMASYANI or SEASONAL SACRIFICES. A. Tue VatsvapDEva. The three seasonal or four-monthly sacrifices are performed at the parvans, or commencement of the three seasons (spring, rainy 1 Ritin evaitad digbhir mithun4n karoti, Kasva recension. * The author does not express himself quite clearly. The sacrificer is to partake of the whey before the priests and also (or, as an alternative) after them. According to Katy. IV, 4, 26-27, the sacrificer is to eat either last of all, or firstand last. The Kava text has: Prathamo yagam4no bhakshayati prathamo retah parigrzhnamity athottamo mayy uttamam retah pratitish/4d_ iti,—accordingly he is to eat first and last. ’ Each of them, in his respective order, takes the spoon, calls on the others in the same order with ‘O sacrificer (Hotr#, Adhvaryu, &c.) invite!’ Their permission having been given by ‘ Invited (thou art)!’ he then takes some of the whey, with one of the texts: ‘I eat thee, the courser (or whey, vaginam) of the seasons, the coursers!’ ‘1, the courser (or, mighty one) eat, invited, of the invited, to the whey.’ ‘May I be a racer in the race!’ Katy. 1V, 4, 13-15. 384 SATAPATHA-BRAHMANA. season, and autumn), viz. the Vaisvadeva generally on the full moon of Phalguna; the Varunapragh4s4A on that of Ash4dha; and the SAkamedh4A& on that of K4rttika. As a fourth Katurmiasya, ritual authorities add the Sundsirfya, though they are at variance as to the exact time of its performance ; and neither is its true significance clearly indicated. It apparently marks merely the conclusion of the seasonal offerings (which, as a rule, are only performed once, cf. IT, 6, 3, 12 seq.); but while the author of the Satapatha allows it to be performed at any time (within four months) after the Sakamedh4z, other ritualists hold that its performance should take place on the fifth full moon after the Skamedhaé, or, in other words, exactly a year after the Vaisvadeva. See Weber, Nakshatra, II, p. 334 seq. 1. Verily, in the beginning, Pragdpati alone existed here. He thought within himself, ‘How can I be propagated?’ He toiled and practised austerities. He created living beings% The living beings created by him passed away: they are those birds. Now man is the nearest to Pragapati; and man is two-footed: hence birds are two-footed. 2. Pragapati thought within himself, ‘Even as formerly I was alone, so also am I now alone.’ He created a second (race of beings); they also passed away: they are those small crawling reptiles other than snakes. He created a third (race), they say ; they also passed away: they are those snakes. Yagaavalkya, on his part, declared them to be of two kinds only; but of three kinds they are according to the zk. 3. While praising and practising austerities, Praga- 1 Or, Pragdpati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70. * By prag44, or (living) beings, mammalia—especially man and domestic animals—seem to be understood.
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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