Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering the " II KANDA, 5 ADHYAYA, 2 BRAIIMANA, 8. 393 fires, is that thereby one frees the creatures from Varuza’s noose both ways,—on the one side (he frees) the upright, and on the other those looking to the ground: this is why there are two altars and two fires. 6. On the northern (uttara) altar he raises the uttara-vedi (upper or north altar), not on the southern one. Varuza, doubtless, is the nobility, and the Maruts are the people: he thus makes the nobility superior (uttara) to the people; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar. 7. In the first place there are those five oblations’, For by means of thosé five oblations Pragépati produced the creatures, with them he freed the creatures both ways from Varuza’s noose,—on the one side (he freed) the upright, and on the other those that tend to the ground: this is why there are those five oblations. 8. Then follows a cake on twelve potsherds for Indra and Agni. Indra and Agni indeed are the out-breathing and in-breathing: thus this is like texts Vag.S.V, 11; whereupon he pours out on it crosswise the spoonful of clarified butter, with the texts V, 12; and lays, with the mantras V, 13, three enclosing-sticks (paridhi) of pitadaru wood round the ‘navel’ (see I, 3, 4,2 seq.), and puts bdellium, fragrant reed-grass, and the front-hair of a ram on the ‘ navel’ as a foundation (sambhara, see II, 1, 1, 1 seq.) for the fire, which is then laid down thereon. On a hearth-mound (khara), a cubit square, formed on the southern altar, the Pratiprasthatr also lays down his fire, after performing the usual fivefold lustration (see p. 2). Thereupon the prazita-water is brought forward in the way set forth at I, 1,1, 12 seq. Katy. V, 3, 9-4, 21. For a different mode of transferring the fire to the special fire-places, see p. 396, note 1. 1 See II, 5, 1, 11, with note. 394 SATAPATHA-BRAHMANA. doing a good turn to one who has done him a good turn; for it is owing to these two that his creatures! did not perish. Hence he now restores his creatures by means of the out-breathing and inbreathing, bestows out-breathing and in-breathing on them: this is why there is a cake on twelve potsherds for Indra and Agni. 9. On both (fires) there is an oblation of curds. It is on milk that the creatures subsist and by means of milk that they were preserved: hence it is with that by which they were preserved and whereon they subsist, that he delivers them both ways from Varuza’s noose,—on the one side (he delivers) the upright and on the other those looking to the ground. This is why there is an oblation of curds on both (fires).
2This is why there is an oblation of curds on both (fires). 10. The northern one is offered to Varuza, since it was Varuza who seized his (Pragdpati’s) creatures: hence he thereby directly delivers them from Varuza’s noose. The southern one is offered to the Maruts. It is for the sake of diversity that it is. offered to the Maruts ; for a repetition he would undoubtedly commit, were he to offer both to Varuza. Moreover, it was from the south that the Maruts intended to slay his (Prag4pati’s) creatures, and with that share he propitiated them: for this reason the southern (oblation of curds) belongs to the Maruts. 11. Upon both (dishes of curds) he scatters kartra-fruits?; for with kartra-fruits Pragdpati 1 That is, his offspring and cattle. * The fruit of Capparis Aphylla. According to Sayama, on Taitt. I, 8, 3, it is karfra-shoots—which he says resemble the Soma-creeper (somavalli)—that are so used; but he also mentions that some authorities take karira to mean the fruit. According to a sfitra he Il KANDA, 5 ADHYAYA, 2 BRAHMANA, 16. 395 bestowed happiness (ka) on the creatures, and so does he (the sacrificer) thereby bestow happiness on the creatures. 12. Upon both of them he also scatters samtleaves; for with sami-leaves Pragdpati bestowed bliss (sam) on the creatures, and so does he now thereby bestow bliss on the creatures. 13- Then follows a cake on one potsherd for Ka (PragApati) ; for by that cake on one potsherd to Ka PragApati indeed bestowed happiness (ka) on the creatures, and so does he (the sacrificer) now bestow happiness on the creatures by that one-cup cake: this is why there is a cake on one potsherd for Ka. 14. And on the first day, after husking and slightly roasting barley on the DakshizAgni, they prepare therewith as many dishes of karambha!? as there are members of the (sacrificer’s) family, exceeded by one. 15. At the same time they also prepare a ram and a ewe; and if he be able to procure wool other than from edaka sheep, let him wash it and stick it on both the ram and the ewe; but should he not be able to procure wool other than from edaka sheep, tufts of kusa grass may also be (used). 16, The reason why there are a ram and a ewe is that the ram manifestly is Varuza’s victim, so that he thereby manifestly delivers the creatures from Varuna's noose. They are made of barley, because it was when they (the creatures) had eaten barley that Varuma seized them. A pair they form, so that he quotes, above a hundred sami-leaves and above a thousand kartfras should be strewn over the two dishes of curds. Cf. Taitt. Br. I, 6, 5,5- 1 A kind of porridge prepared with roasted barley, coarsely ground, and sour curds. 396 SATAPATHA-BRAHMANA. delivers the creatures from Varuza’s noose through conjugal union. 17. The ewe he places on the southern, and the ram on the northern dish of curds; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man.
3396 SATAPATHA-BRAHMANA. delivers the creatures from Varuza’s noose through conjugal union. 17. The ewe he places on the southern, and the ram on the northern dish of curds; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man. 18. The Adhvaryu places all the (other) sacrificial dishes upon the northern altar; and the Pratiprasthatrz places on the southern altar that dish of curds (belonging to the Maruts). 19. Having thus placed the sacrificial dishes, he churns the fire; and having churned it and placed it on (the hearth)’, he offers thereon. The Adhvaryu in the first place says (to the Hotvz)?, ‘ Recite to the fire that is being kindled!’ Both (the Adhvaryu and the Pratiprasthatvz) then put firewood on (the fire) and both reserve one kindling-stick each ; and they both pour out the first libation (Agh4ra). Thereupon the Adhvaryu says, ‘Agntdh, trim the fire!’ Although the summons is given, the trimming does not take place (immediately)*. 20. Thereupon the Pratiprasthatz2 returns (to where the sacrificer’s wife is seated). When he is about to lead the wife away, he asks her, ‘ With * The author here apparently alludes to a different way of transferring the fire to the new fire-places from that detailed by Katyayana (see p. 392, note 1). The same mode seems to be referred to by the Paddhati on Katy. V, 4(p. 467). According to this mode (called samfropaza, or mounting of the fire), the old fires are ‘taken up’ by means of the two aravis being lighted, or rather heated, at them, and then ‘churned out’ and placed on the newlyprepared hearth-mounds. * For the detailed course of procedure, see I, 3, 5, 1 seq. 8 Asamsrishfam eva bhavati sampreshitam. The K4nva recension reads, asamsrish/a evagnir bhavati sampreshita#. Cf. par. 30. 11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 22. 397 whom holdest thou intercourse?’ Now when a woman who belongs to one (man) carries on intercourse with another, she undoubtedly commits (a sin) against Varuma. He therefore thus asks her, lest she should sacrifice with a secret pang in her mind; for when confessed the sin becomes less, since it becomes truth; this is why he thus asks her. And whatever (connection) she confesses? not, that indeed - will turn out injurious to her relatives. 21. He then makes her say the text (III, 44), ‘We invoke the Maruts, the voracious consumers of enemies, delighting in their porridge.’ This (verse) is (of like import) as the invitatory prayer: she therewith invites them to these dishes *. 22. Of these (dishes) there is one for each descendant; as many (children) as there are in the (sacrificer’s) family, so many (dishes) there are, exceeded by one. There being one for each descendant, he thereby delivers from Varuza’s noose one by one the children born to him; and there being an additional one, he thereby delivers from Varuza’s
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.
1The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering the " II KANDA, 5 ADHYAYA, 2 BRAIIMANA, 8. 393 fires, is that thereby one frees the creatures from Varuza’s noose both ways,—on the one side (he frees) the upright, and on the other those looking to the ground: this is why there are two altars and two fires. 6. On the northern (uttara) altar he raises the uttara-vedi (upper or north altar), not on the southern one. Varuza, doubtless, is the nobility, and the Maruts are the people: he thus makes the nobility superior (uttara) to the people; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar. 7. In the first place there are those five oblations’, For by means of thosé five oblations Pragépati produced the creatures, with them he freed the creatures both ways from Varuza’s noose,—on the one side (he freed) the upright, and on the other those that tend to the ground: this is why there are those five oblations. 8. Then follows a cake on twelve potsherds for Indra and Agni. Indra and Agni indeed are the out-breathing and in-breathing: thus this is like texts Vag.S.V, 11; whereupon he pours out on it crosswise the spoonful of clarified butter, with the texts V, 12; and lays, with the mantras V, 13, three enclosing-sticks (paridhi) of pitadaru wood round the ‘navel’ (see I, 3, 4,2 seq.), and puts bdellium, fragrant reed-grass, and the front-hair of a ram on the ‘ navel’ as a foundation (sambhara, see II, 1, 1, 1 seq.) for the fire, which is then laid down thereon. On a hearth-mound (khara), a cubit square, formed on the southern altar, the Pratiprasthatr also lays down his fire, after performing the usual fivefold lustration (see p. 2). Thereupon the prazita-water is brought forward in the way set forth at I, 1,1, 12 seq. Katy. V, 3, 9-4, 21. For a different mode of transferring the fire to the special fire-places, see p. 396, note 1. 1 See II, 5, 1, 11, with note. 394 SATAPATHA-BRAHMANA. doing a good turn to one who has done him a good turn; for it is owing to these two that his creatures! did not perish. Hence he now restores his creatures by means of the out-breathing and inbreathing, bestows out-breathing and in-breathing on them: this is why there is a cake on twelve potsherds for Indra and Agni. 9. On both (fires) there is an oblation of curds. It is on milk that the creatures subsist and by means of milk that they were preserved: hence it is with that by which they were preserved and whereon they subsist, that he delivers them both ways from Varuza’s noose,—on the one side (he delivers) the upright and on the other those looking to the ground. This is why there is an oblation of curds on both (fires).
2This is why there is an oblation of curds on both (fires). 10. The northern one is offered to Varuza, since it was Varuza who seized his (Pragdpati’s) creatures: hence he thereby directly delivers them from Varuza’s noose. The southern one is offered to the Maruts. It is for the sake of diversity that it is. offered to the Maruts ; for a repetition he would undoubtedly commit, were he to offer both to Varuza. Moreover, it was from the south that the Maruts intended to slay his (Prag4pati’s) creatures, and with that share he propitiated them: for this reason the southern (oblation of curds) belongs to the Maruts. 11. Upon both (dishes of curds) he scatters kartra-fruits?; for with kartra-fruits Pragdpati 1 That is, his offspring and cattle. * The fruit of Capparis Aphylla. According to Sayama, on Taitt. I, 8, 3, it is karfra-shoots—which he says resemble the Soma-creeper (somavalli)—that are so used; but he also mentions that some authorities take karira to mean the fruit. According to a sfitra he Il KANDA, 5 ADHYAYA, 2 BRAHMANA, 16. 395 bestowed happiness (ka) on the creatures, and so does he (the sacrificer) thereby bestow happiness on the creatures. 12. Upon both of them he also scatters samtleaves; for with sami-leaves Pragdpati bestowed bliss (sam) on the creatures, and so does he now thereby bestow bliss on the creatures. 13- Then follows a cake on one potsherd for Ka (PragApati) ; for by that cake on one potsherd to Ka PragApati indeed bestowed happiness (ka) on the creatures, and so does he (the sacrificer) now bestow happiness on the creatures by that one-cup cake: this is why there is a cake on one potsherd for Ka. 14. And on the first day, after husking and slightly roasting barley on the DakshizAgni, they prepare therewith as many dishes of karambha!? as there are members of the (sacrificer’s) family, exceeded by one. 15. At the same time they also prepare a ram and a ewe; and if he be able to procure wool other than from edaka sheep, let him wash it and stick it on both the ram and the ewe; but should he not be able to procure wool other than from edaka sheep, tufts of kusa grass may also be (used). 16, The reason why there are a ram and a ewe is that the ram manifestly is Varuza’s victim, so that he thereby manifestly delivers the creatures from Varuna's noose. They are made of barley, because it was when they (the creatures) had eaten barley that Varuma seized them. A pair they form, so that he quotes, above a hundred sami-leaves and above a thousand kartfras should be strewn over the two dishes of curds. Cf. Taitt. Br. I, 6, 5,5- 1 A kind of porridge prepared with roasted barley, coarsely ground, and sour curds. 396 SATAPATHA-BRAHMANA. delivers the creatures from Varuza’s noose through conjugal union. 17. The ewe he places on the southern, and the ram on the northern dish of curds; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man.
3396 SATAPATHA-BRAHMANA. delivers the creatures from Varuza’s noose through conjugal union. 17. The ewe he places on the southern, and the ram on the northern dish of curds; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man. 18. The Adhvaryu places all the (other) sacrificial dishes upon the northern altar; and the Pratiprasthatrz places on the southern altar that dish of curds (belonging to the Maruts). 19. Having thus placed the sacrificial dishes, he churns the fire; and having churned it and placed it on (the hearth)’, he offers thereon. The Adhvaryu in the first place says (to the Hotvz)?, ‘ Recite to the fire that is being kindled!’ Both (the Adhvaryu and the Pratiprasthatvz) then put firewood on (the fire) and both reserve one kindling-stick each ; and they both pour out the first libation (Agh4ra). Thereupon the Adhvaryu says, ‘Agntdh, trim the fire!’ Although the summons is given, the trimming does not take place (immediately)*. 20. Thereupon the Pratiprasthatz2 returns (to where the sacrificer’s wife is seated). When he is about to lead the wife away, he asks her, ‘ With * The author here apparently alludes to a different way of transferring the fire to the new fire-places from that detailed by Katyayana (see p. 392, note 1). The same mode seems to be referred to by the Paddhati on Katy. V, 4(p. 467). According to this mode (called samfropaza, or mounting of the fire), the old fires are ‘taken up’ by means of the two aravis being lighted, or rather heated, at them, and then ‘churned out’ and placed on the newlyprepared hearth-mounds. * For the detailed course of procedure, see I, 3, 5, 1 seq. 8 Asamsrishfam eva bhavati sampreshitam. The K4nva recension reads, asamsrish/a evagnir bhavati sampreshita#. Cf. par. 30. 11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 22. 397 whom holdest thou intercourse?’ Now when a woman who belongs to one (man) carries on intercourse with another, she undoubtedly commits (a sin) against Varuma. He therefore thus asks her, lest she should sacrifice with a secret pang in her mind; for when confessed the sin becomes less, since it becomes truth; this is why he thus asks her. And whatever (connection) she confesses? not, that indeed - will turn out injurious to her relatives. 21. He then makes her say the text (III, 44), ‘We invoke the Maruts, the voracious consumers of enemies, delighting in their porridge.’ This (verse) is (of like import) as the invitatory prayer: she therewith invites them to these dishes *. 22. Of these (dishes) there is one for each descendant; as many (children) as there are in the (sacrificer’s) family, so many (dishes) there are, exceeded by one. There being one for each descendant, he thereby delivers from Varuza’s noose one by one the children born to him; and there being an additional one, he thereby delivers from Varuza’s
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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