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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Three bunches of sacrificial grass are tied together with one band. Katy. V, 1, 25. 2 For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq.; I, 8, 3, 11 seq. 3 Katy. V, 1, 27 seq. supplies the following details:—With the text (Vag. V, 2 a, &c.), ‘Agni’s birth-place art thou,’ the Adhvaryu takes up a piece of wood and puts it on the altar.. With ‘the two testicles are ye’ he lays on it two stalks of sacrificial grass. With ‘Urvast thou art’ he places the lower arazi (see p. 294, note 3) thereon. With ‘Ayus (old age, or the son of Pur@ravas and Urvast) thou art’ he touches the butter in the pot with the upper arani; and with ‘ Purfravas thou art’ he puts it down on the lower arani. He then calls on the Hotr? to recite ‘to the fire being churned out.’ With the three formulas ‘with the g4yatrf (trish/ubh, gagatf) metre I churn thee!’ he churns thrice from left to right, and then alternately both ways until fire is produced. He then calls on the Hotr*' to recite ‘to the born fire’ (S4nkh. III, 13, 21); and in carrying the fire towards the Ahavantya he makes him recite ‘to (the fire) being carried forward.’ With the text V, 3, he throws it down on the Ahavantya hearth; and (having put a kindling-stick on it) he makes two libations of butter thereon with V, 4. 390 SATAPATIIA-BRAHMANA. 20. [At the Vaisvadeva-offering] there are nine fore-offerings and nine after-offerings'. Now the virag metre consists of ten syllables: hence he obtains both times an inferior (incomplete) virag for the sake of production, because it was from that inferior (lower) source of production? that Pragapati twice produced creatures—both the upright and those looking to the ground. This is why (the Vaisvadeva) has nine fore-offerings and nine afterofferings. 21. There are three Samish/ayagus’; for this (offering) is decidedly greater than an (ordinary) havir-yagiia‘, since it has nine fore-offerings and nine after-offerings. However, there may also be only a single Samish/ayagus, since this is a haviryagiia. The priest's fee for it (consists of) the firstborn calf (of the season). 22. And what race, what prosperity accrued to Pragdpati from his offering this sacrifice, that same race he produces, that same prosperity he attains 1 The same number of pray4gas and anuy4gas are prescribed for the Varunapragh4s4A (see II, 5, 2, 30 and 41, with notes) and for the Mahdhavis of the SAkamedhas. KAty.V, 2, 8. ? Or rather, from that productive nyfina (womb, lit. defective, lower); see II, 1, 1, 13. ® See I, 9, 2,25 seq. The formula used, if there be only one Samishéayagus, is the same as at the Darsapfirnamasa, viz. II, 21 b (VIII, 21). If there are three, they are offered to the wind (vata), the sacrifice, and the lord of sacrifice respectively; the formulas Vag. S. VIII, 22 a b being used with the second and third. Katy. V, 2,9. For the Varuzapragh4s&’ and Sakamedh4s three Samish/ayagus are prescribed, and for the Sun4sirfya only one.
2S. VIII, 22 a b being used with the second and third. Katy. V, 2,9. For the Varuzapragh4s&’ and Sakamedh4s three Samish/ayagus are prescribed, and for the Sun4sirfya only one. ‘ Viz. such as the new and full-moon sacrifice, which serves as the model sacrifice, and at which there are only five fore-offerings and three after-offerings. See I, 5, 3, 1 seq.; I, 8, 2, 7 seq. ll KANDA, 5 ADHYAYA, 2 BRAHMANA, 4. 391 whosoever, knowing this, offers this sacrifice: let him therefore perform this sacrifice. SEconp BRAHMANA. B. Tue VaRuUNAPRAGHASA OFFERINGS. 1. Now it was by means of the Vaisvadeva that Pragdpati produced living beings. The beings produced by him ate (ghas) Varuza’s barley corn; for originally the barley belonged to Varuza. And from their eating Varuza’s barley corn the name Varumapragh4s4d (is derived). 2. Varuza seized them; and on being seized by Varuza, they became rent all over’; and they lay and sat them down breathing in and breathing out. The out-breathing and in-breathing forsook them not, but all the other deities? forsook them; and owing to these two, the creatures did not perish. 3. Pragdpati healed them by means of that oblation: both the creatures that were born and those that were unborn he delivered from Varuza’s noose; and his creatures were born without disease and blemish. 4. Now when this (sacrificer) performs these offerings in the fourth month (after the Vaisvadeva), he does so either because thus Varuza does not seize his offspring, or because the gods performed (the same offering); and both the children that have been born to him and those that are yet unborn he thereby delivers from Varuza’s noose, and his children are born without disease and blemish. This is. why he performs these offerings in the fourth month. ? Paridiraa, i.e. swollen, dropsical. ? In the St. Petersb. Dict. devata is here taken as ‘organ of sense.’ 392 SATAPATHA-BRAHMANA. 5. At this (sacrifice) there are two altars and two fires}, The reason why there are two altars and two
3why he performs these offerings in the fourth month. ? Paridiraa, i.e. swollen, dropsical. ? In the St. Petersb. Dict. devata is here taken as ‘organ of sense.’ 392 SATAPATHA-BRAHMANA. 5. At this (sacrifice) there are two altars and two fires}, The reason why there are two altars and two 1 For the performance of the Varuzapragh4s4& the Adhvaryu and his assistant, the Pratiprasth4tr:, have to prepare,—to the east of the Ahavantya, and at the distance of at least three steps (prakrama) from it,—two altars, separate from each other by about a span (of thumb and fore-finger), one south of the other. The northern one, belonging to the Adhvaryu, is to measure between four and five cubits along the west side, and between three and four cubits along the east side; the two sides being between six and eight cubits distant from each other. The southern altar, reserved for the Pratiprasthatr7, is to be of the usual size of the altar at the haviryag#a. The ceremonies, detailed in I, 2, Brahmanas 4 and 5, have to be performed also on the present occasion. In the middle of the east side of the northern altar a stake is fixed in the ground. On the north side of the northern altar, and contiguous with it, a pit (Aatvala), 14 cubits (the length of the wedge) square, is dug, so as to be separated on the west from the utkara (heap of rubbish) by a narrow passage. With the mould dug up from the pit, the so-called uttara-vedi (upper or north altar) is raised on the northern altar, either of the same dimensions as the pit (14 cubits square) or one third of the area of the northern altar, and so that the stake marks the middle of its east side. In the centre of this mound he makes a hollow (or ‘navel’), a span square ; and the whole mound is then bestrewed with fine gravel. The texts used while tracing the sides of the pit, thrice throwing the wooden sword within the marked-off space, and raising the uttara-vedi, are given V4g.S.V, 9-10. During the night the uttara-vedi remains covered with udumbara or plaksha branches or with sacrificial grass. Next morning the two fires for the newly-constructed fireplaces are taken from the Ahavaniya, either by dividing the latter into two equal parts, or by means of two bundles of firewood (threefold bound, see p. 389, note 1), lighted at it, and carried eastwards in a pan covered with sand or mould. While the fires, together with the lustral water and a spoonful of ghee, taken from the pot by five ladlings with the sruva, are taken eastward, the Hotr? thrice recites the verse ‘Pra devyam deva,’ &c.; and the Pratiprasthatr?' draws, with the wooden sword, a line from the Ahavaniya to the south-west corner (or ‘right hip’) of the northern altar, or to the uttara-vedi. The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering the " II KANDA, 5 ADHYAYA, 2 BRAIIMANA, 8. 393
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.
11 Three bunches of sacrificial grass are tied together with one band. Katy. V, 1, 25. 2 For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq.; I, 8, 3, 11 seq. 3 Katy. V, 1, 27 seq. supplies the following details:—With the text (Vag. V, 2 a, &c.), ‘Agni’s birth-place art thou,’ the Adhvaryu takes up a piece of wood and puts it on the altar.. With ‘the two testicles are ye’ he lays on it two stalks of sacrificial grass. With ‘Urvast thou art’ he places the lower arazi (see p. 294, note 3) thereon. With ‘Ayus (old age, or the son of Pur@ravas and Urvast) thou art’ he touches the butter in the pot with the upper arani; and with ‘ Purfravas thou art’ he puts it down on the lower arani. He then calls on the Hotr? to recite ‘to the fire being churned out.’ With the three formulas ‘with the g4yatrf (trish/ubh, gagatf) metre I churn thee!’ he churns thrice from left to right, and then alternately both ways until fire is produced. He then calls on the Hotr*' to recite ‘to the born fire’ (S4nkh. III, 13, 21); and in carrying the fire towards the Ahavantya he makes him recite ‘to (the fire) being carried forward.’ With the text V, 3, he throws it down on the Ahavantya hearth; and (having put a kindling-stick on it) he makes two libations of butter thereon with V, 4. 390 SATAPATIIA-BRAHMANA. 20. [At the Vaisvadeva-offering] there are nine fore-offerings and nine after-offerings'. Now the virag metre consists of ten syllables: hence he obtains both times an inferior (incomplete) virag for the sake of production, because it was from that inferior (lower) source of production? that Pragapati twice produced creatures—both the upright and those looking to the ground. This is why (the Vaisvadeva) has nine fore-offerings and nine afterofferings. 21. There are three Samish/ayagus’; for this (offering) is decidedly greater than an (ordinary) havir-yagiia‘, since it has nine fore-offerings and nine after-offerings. However, there may also be only a single Samish/ayagus, since this is a haviryagiia. The priest's fee for it (consists of) the firstborn calf (of the season). 22. And what race, what prosperity accrued to Pragdpati from his offering this sacrifice, that same race he produces, that same prosperity he attains 1 The same number of pray4gas and anuy4gas are prescribed for the Varunapragh4s4A (see II, 5, 2, 30 and 41, with notes) and for the Mahdhavis of the SAkamedhas. KAty.V, 2, 8. ? Or rather, from that productive nyfina (womb, lit. defective, lower); see II, 1, 1, 13. ® See I, 9, 2,25 seq. The formula used, if there be only one Samishéayagus, is the same as at the Darsapfirnamasa, viz. II, 21 b (VIII, 21). If there are three, they are offered to the wind (vata), the sacrifice, and the lord of sacrifice respectively; the formulas Vag. S. VIII, 22 a b being used with the second and third. Katy. V, 2,9. For the Varuzapragh4s&’ and Sakamedh4s three Samish/ayagus are prescribed, and for the Sun4sirfya only one.
2S. VIII, 22 a b being used with the second and third. Katy. V, 2,9. For the Varuzapragh4s&’ and Sakamedh4s three Samish/ayagus are prescribed, and for the Sun4sirfya only one. ‘ Viz. such as the new and full-moon sacrifice, which serves as the model sacrifice, and at which there are only five fore-offerings and three after-offerings. See I, 5, 3, 1 seq.; I, 8, 2, 7 seq. ll KANDA, 5 ADHYAYA, 2 BRAHMANA, 4. 391 whosoever, knowing this, offers this sacrifice: let him therefore perform this sacrifice. SEconp BRAHMANA. B. Tue VaRuUNAPRAGHASA OFFERINGS. 1. Now it was by means of the Vaisvadeva that Pragdpati produced living beings. The beings produced by him ate (ghas) Varuza’s barley corn; for originally the barley belonged to Varuza. And from their eating Varuza’s barley corn the name Varumapragh4s4d (is derived). 2. Varuza seized them; and on being seized by Varuza, they became rent all over’; and they lay and sat them down breathing in and breathing out. The out-breathing and in-breathing forsook them not, but all the other deities? forsook them; and owing to these two, the creatures did not perish. 3. Pragdpati healed them by means of that oblation: both the creatures that were born and those that were unborn he delivered from Varuza’s noose; and his creatures were born without disease and blemish. 4. Now when this (sacrificer) performs these offerings in the fourth month (after the Vaisvadeva), he does so either because thus Varuza does not seize his offspring, or because the gods performed (the same offering); and both the children that have been born to him and those that are yet unborn he thereby delivers from Varuza’s noose, and his children are born without disease and blemish. This is. why he performs these offerings in the fourth month. ? Paridiraa, i.e. swollen, dropsical. ? In the St. Petersb. Dict. devata is here taken as ‘organ of sense.’ 392 SATAPATHA-BRAHMANA. 5. At this (sacrifice) there are two altars and two fires}, The reason why there are two altars and two
3why he performs these offerings in the fourth month. ? Paridiraa, i.e. swollen, dropsical. ? In the St. Petersb. Dict. devata is here taken as ‘organ of sense.’ 392 SATAPATHA-BRAHMANA. 5. At this (sacrifice) there are two altars and two fires}, The reason why there are two altars and two 1 For the performance of the Varuzapragh4s4& the Adhvaryu and his assistant, the Pratiprasth4tr:, have to prepare,—to the east of the Ahavantya, and at the distance of at least three steps (prakrama) from it,—two altars, separate from each other by about a span (of thumb and fore-finger), one south of the other. The northern one, belonging to the Adhvaryu, is to measure between four and five cubits along the west side, and between three and four cubits along the east side; the two sides being between six and eight cubits distant from each other. The southern altar, reserved for the Pratiprasthatr7, is to be of the usual size of the altar at the haviryag#a. The ceremonies, detailed in I, 2, Brahmanas 4 and 5, have to be performed also on the present occasion. In the middle of the east side of the northern altar a stake is fixed in the ground. On the north side of the northern altar, and contiguous with it, a pit (Aatvala), 14 cubits (the length of the wedge) square, is dug, so as to be separated on the west from the utkara (heap of rubbish) by a narrow passage. With the mould dug up from the pit, the so-called uttara-vedi (upper or north altar) is raised on the northern altar, either of the same dimensions as the pit (14 cubits square) or one third of the area of the northern altar, and so that the stake marks the middle of its east side. In the centre of this mound he makes a hollow (or ‘navel’), a span square ; and the whole mound is then bestrewed with fine gravel. The texts used while tracing the sides of the pit, thrice throwing the wooden sword within the marked-off space, and raising the uttara-vedi, are given V4g.S.V, 9-10. During the night the uttara-vedi remains covered with udumbara or plaksha branches or with sacrificial grass. Next morning the two fires for the newly-constructed fireplaces are taken from the Ahavaniya, either by dividing the latter into two equal parts, or by means of two bundles of firewood (threefold bound, see p. 389, note 1), lighted at it, and carried eastwards in a pan covered with sand or mould. While the fires, together with the lustral water and a spoonful of ghee, taken from the pot by five ladlings with the sruva, are taken eastward, the Hotr? thrice recites the verse ‘Pra devyam deva,’ &c.; and the Pratiprasthatr?' draws, with the wooden sword, a line from the Ahavaniya to the south-west corner (or ‘right hip’) of the northern altar, or to the uttara-vedi. The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering the " II KANDA, 5 ADHYAYA, 2 BRAIIMANA, 8. 393
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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