Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1No SAmanhymn is sung on this occasion, for at this (sacrifice) nothing whatever is performed with a Sdman-hymn. Having silently walked thither and entered (the water), he (the Adhvaryu) immerses (the vessel containing the scrapings). 47. With the text (V4g. S. III, 48), ‘O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods, and with the help of mortals the sin committed against mortals! Preserve me, O God, from injury from the fiercely-howling (demon)!’ Those (garments worn while bathing)? he may give 1 See p. 390, note 3. ? Katy. V, 5, 30-33, and the scholiasts supply the following particulars: The sacrificer and his wife, accompanied by the priests, are to repair to some quiet part of flowing water. The Adhvaryu then takes the sacrificer by the arm and makes him enter the water. Thereupon he himself enters, strews sacrificial grass on the water, puts a stick on it, and thereon offers a spoonful of butter to Agni. Then follow six oblations, viz. four fore-offerings, performed in the usual way (the one to the Barhis being omitted) ; 11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 48. 407 to whichever (priest) he chooses, since they are not the garments of an initiated person. Even asa snake casts its skin, so does he cast away all his sin. 48. Thereupon they shave (the sacrificer’s) hair and beard; and take up the two fires!,—for only after changing his place (to the ordinary sacrificial ground) he performs that (other) sacrifice *, since it is not proper that he should perform the Agnihotra on the uttaravedi: for this reason he changes his place. Having gone to the house? and ‘churned out’ the fires, he performs the full-moon offering. These seasonal offerings doubtless are detached sacrifices; whereas the full-moon offering is a regular, established sacrifice: hence he finally establishes himself by means of that regular sacrifice ; and therefore he changes his place (to the ordinary sacrificial ground). an oblation of butter to Varu#a, and another of the scrapings of curds to Agni and Varuma. Other authorities offer ten oblations instead of six, viz. four fore-offerings, two ‘ butter-portions’ to Agni and Soma, the two oblations to Varuxa and Agni-Varuna, and two after-offerings. The Adhvaryu then immerses the butter-pot, with the text Vag. S. III, 48. Thereupon the sacrificer and his wife bathe without diving, but wash each other’s back. They then come out of the water and put on fresh clothes. 1 Viz. by lighting (or heating) at them two arawis or churningsticks, by means of which the fires are transferred to the old hearths. According to the Paddhati, the remaining ceremonies of the ish, from the offering of the Barhis (see I, 9, 2, 29) to the end, are performed previously to the lifting of the fires.
2According to the Paddhati, the remaining ceremonies of the ish, from the offering of the Barhis (see I, 9, 2, 29) to the end, are performed previously to the lifting of the fires. 2 Viz. the full-moon sacrifice, see II, 6, 2, 19, where, however, agnau instead of agnf. The construction here is quite irregular. The Kanva text has: kesasmasrfiiptvagni samarohayata udavasdya hy etena yagate. 8 That is, to the ordinary sacrificial ground. 408 SATAPATHA-BRAHMANA, Tuirp BRAHMANA. C. Tue SAxamepHa OFFERINGS’. 1. Verily, by means of the Varuzapragh4s4h Pragépati delivered the creatures from Varuma’s noose; and those creatures of his were born without disease and blemish. Now with these Sakamedha offerings,—therewith indeed the gods slew Vrztra, therewith they gained that supreme authority which they now wield; and so does he now therewith slay his wicked, spiteful enemy and gain the victory: this is why he performs these offerings in the fourth month (after the Varuzapragh4saz). He performs them on two successive days. 2. On the first day he offers a cake on eight potsherds to Agni Anikavat*% For it was after 1 The performance of the Sakamedha offerings requires two days. In the first place—after the Ahavantya has been ‘taken out’ from the Garhapatya—both fires are taken up by means of (or ‘made to mount’) the two kindling-sticks, and transferred (by ‘churning out’) to another altar (the uttaravedi), On the first day oblations are then made to Agni Anfkavat, the Marutah Santapan4é and the:Maruto Grthamedhina&, these being completed on the next morning by a Darvihoma to Indra, and an oblation of cake to the MarutaA# Kridina’. Then follows the Mahahavis, consisting—besides the five constant oblations—of oblations to Indra-Agni, Mahendra, and Visvakarman. In the afternoon takes place the Mahapitrzyagsia, or (Great) sacrifice to the Manes (performed on a special altar and fire-place, south of the DakshizAgni); which is succeeded by the Traiyambakahoma, or offering to Rudra Tryambaka, performed on a cross-way somewhere north of the sacrificial ground. * That is, Agni, the ‘sharp-pointed’ or ‘ sharp-edged ;’ an epithet apparently referring to the pointed flames or tongues of Agni. The St. Petersburg Dict. takes it to mean ‘Agni, possessed of a face.’ Perhaps it may mean, ‘Agni, constituting the front or van of the army.’ In Sat. Br. III, 4, 4, 14, Agni is likened to the point (anika) of the thunderbolt, Soma to its shaft (salya), and Vishau II KANDA, 5 ADHYAYA, 3 BRAHMANA, 4. 409 shaping Agni into a sharp point', that the gods rushed forward, intent on slaying Vrztra; and that sharp point, Agni, swerved not. And so does he (the Sacrificer) now rush forward, after shaping Agni into a sharp point, intent on slaying his wicked, spiteful enemy ; and that sharp point, Agni, swerves not: this is why he sacrifices to Agni Antkavat.
3And so does he (the Sacrificer) now rush forward, after shaping Agni into a sharp point, intent on slaying his wicked, spiteful enemy ; and that sharp point, Agni, swerves not: this is why he sacrifices to Agni Antkavat. 3. Thereupon, at midday, he offers a potful of boiled grain (Aaru) to the Maruts, the Scorchers (Santapan4Z), for at midday indeed the scorching winds scorched Vv7tra; and thus scorched he lay panting and gasping, being rent all over. And so do the scorching winds scorch his (the Sacrificer’s) wicked, spiteful enemy: hence (he sacrifices) to the Maruts, the Scorchers. 4. Thereupon, (in the evening, he offers a potful of boiled grain) to the Maruts, the Householders (G7zhamedhina). That pap he cooks after driving to the part where the point is fixed on the shaft (kulmala). Compare the corresponding passage in Taitt. Br. I, 6, 6: ‘The gods and Asuras were contending. Agni spake, “My body is anikavat (possessed of an army, acc. to Sayama): satisfy it and you will overcome the Asuras!” The gods prepared a cake on eight potsherds for Agni Anikavat. Agni Anikavat, being pleased with his share, produced for himself four anikas; and thereby the gods prevailed and the Asuras were defeated. . . . Now Agni Anikavat is yonder sun: his rays are the anikas.’ Here antka would rather seem to mean either ‘dart’ or ‘face.’ [In Taitt. Br. I, 6, 2, 5, in the battle between the gods and Asuras, Agni is represented as the mukham of the gods, which Sayama takes to mean the ‘van-guard’ or ‘the champion’ of the gods. Compare also Sat. Br. IT, 6, 4,2; XI, 5,2, 4.] Acc. to the Black Yagus, the cake to Agni Anfkavat is to be prepared (or offered) simultaneously (sdkam) with the rising of the sun; whence is probably derived the term ‘ Sakam-edha.’ 1 I. e. into a sharp-pointed weapon ; or, perhaps, ‘after appointing Agni their leader.’ Cf. p. 449 note; and Sat. Br. V, 3, 1, 1. 410 SATAPATHA-BRAHMANA. away the calves (from the cows) with the (paldsa-) branch, and having (all the cows) milked into the pot containing the strainers. Now, whenever (in preparing the pap) they use (whole) rice-grains, then that is a aru: this nourishment! the gods took when they were about to slay Vztra on the morrow; and so does he (the Sacrificer) now take that nourishment, being about to slay his wicked, spiteful enemy. The reason, then, why it is milk-pap, is that milk is nourishment, and rice-grains are nourishment, and that he thus puts into him (4tman) that twofold nourishment. For this reason it is a rice-pap (prepared) with milk. 5. The practice, in regard to this (pap, is as follows). The same altar covered (with sacrificial grass) which served for the (oblation to) the Maruts, the Scorchers, is (now used)*, Near this covered altar they lay down the enclosing-sticks and pieces of wood. Having had (the cows) milked in the same way (as before), he (the Adhvaryu) cooks the pap; and having cooked it and basted it with butter, he removes it from the fire.
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.
1No SAmanhymn is sung on this occasion, for at this (sacrifice) nothing whatever is performed with a Sdman-hymn. Having silently walked thither and entered (the water), he (the Adhvaryu) immerses (the vessel containing the scrapings). 47. With the text (V4g. S. III, 48), ‘O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods, and with the help of mortals the sin committed against mortals! Preserve me, O God, from injury from the fiercely-howling (demon)!’ Those (garments worn while bathing)? he may give 1 See p. 390, note 3. ? Katy. V, 5, 30-33, and the scholiasts supply the following particulars: The sacrificer and his wife, accompanied by the priests, are to repair to some quiet part of flowing water. The Adhvaryu then takes the sacrificer by the arm and makes him enter the water. Thereupon he himself enters, strews sacrificial grass on the water, puts a stick on it, and thereon offers a spoonful of butter to Agni. Then follow six oblations, viz. four fore-offerings, performed in the usual way (the one to the Barhis being omitted) ; 11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 48. 407 to whichever (priest) he chooses, since they are not the garments of an initiated person. Even asa snake casts its skin, so does he cast away all his sin. 48. Thereupon they shave (the sacrificer’s) hair and beard; and take up the two fires!,—for only after changing his place (to the ordinary sacrificial ground) he performs that (other) sacrifice *, since it is not proper that he should perform the Agnihotra on the uttaravedi: for this reason he changes his place. Having gone to the house? and ‘churned out’ the fires, he performs the full-moon offering. These seasonal offerings doubtless are detached sacrifices; whereas the full-moon offering is a regular, established sacrifice: hence he finally establishes himself by means of that regular sacrifice ; and therefore he changes his place (to the ordinary sacrificial ground). an oblation of butter to Varu#a, and another of the scrapings of curds to Agni and Varuma. Other authorities offer ten oblations instead of six, viz. four fore-offerings, two ‘ butter-portions’ to Agni and Soma, the two oblations to Varuxa and Agni-Varuna, and two after-offerings. The Adhvaryu then immerses the butter-pot, with the text Vag. S. III, 48. Thereupon the sacrificer and his wife bathe without diving, but wash each other’s back. They then come out of the water and put on fresh clothes. 1 Viz. by lighting (or heating) at them two arawis or churningsticks, by means of which the fires are transferred to the old hearths. According to the Paddhati, the remaining ceremonies of the ish, from the offering of the Barhis (see I, 9, 2, 29) to the end, are performed previously to the lifting of the fires.
2According to the Paddhati, the remaining ceremonies of the ish, from the offering of the Barhis (see I, 9, 2, 29) to the end, are performed previously to the lifting of the fires. 2 Viz. the full-moon sacrifice, see II, 6, 2, 19, where, however, agnau instead of agnf. The construction here is quite irregular. The Kanva text has: kesasmasrfiiptvagni samarohayata udavasdya hy etena yagate. 8 That is, to the ordinary sacrificial ground. 408 SATAPATHA-BRAHMANA, Tuirp BRAHMANA. C. Tue SAxamepHa OFFERINGS’. 1. Verily, by means of the Varuzapragh4s4h Pragépati delivered the creatures from Varuma’s noose; and those creatures of his were born without disease and blemish. Now with these Sakamedha offerings,—therewith indeed the gods slew Vrztra, therewith they gained that supreme authority which they now wield; and so does he now therewith slay his wicked, spiteful enemy and gain the victory: this is why he performs these offerings in the fourth month (after the Varuzapragh4saz). He performs them on two successive days. 2. On the first day he offers a cake on eight potsherds to Agni Anikavat*% For it was after 1 The performance of the Sakamedha offerings requires two days. In the first place—after the Ahavantya has been ‘taken out’ from the Garhapatya—both fires are taken up by means of (or ‘made to mount’) the two kindling-sticks, and transferred (by ‘churning out’) to another altar (the uttaravedi), On the first day oblations are then made to Agni Anfkavat, the Marutah Santapan4é and the:Maruto Grthamedhina&, these being completed on the next morning by a Darvihoma to Indra, and an oblation of cake to the MarutaA# Kridina’. Then follows the Mahahavis, consisting—besides the five constant oblations—of oblations to Indra-Agni, Mahendra, and Visvakarman. In the afternoon takes place the Mahapitrzyagsia, or (Great) sacrifice to the Manes (performed on a special altar and fire-place, south of the DakshizAgni); which is succeeded by the Traiyambakahoma, or offering to Rudra Tryambaka, performed on a cross-way somewhere north of the sacrificial ground. * That is, Agni, the ‘sharp-pointed’ or ‘ sharp-edged ;’ an epithet apparently referring to the pointed flames or tongues of Agni. The St. Petersburg Dict. takes it to mean ‘Agni, possessed of a face.’ Perhaps it may mean, ‘Agni, constituting the front or van of the army.’ In Sat. Br. III, 4, 4, 14, Agni is likened to the point (anika) of the thunderbolt, Soma to its shaft (salya), and Vishau II KANDA, 5 ADHYAYA, 3 BRAHMANA, 4. 409 shaping Agni into a sharp point', that the gods rushed forward, intent on slaying Vrztra; and that sharp point, Agni, swerved not. And so does he (the Sacrificer) now rush forward, after shaping Agni into a sharp point, intent on slaying his wicked, spiteful enemy ; and that sharp point, Agni, swerves not: this is why he sacrifices to Agni Antkavat.
3And so does he (the Sacrificer) now rush forward, after shaping Agni into a sharp point, intent on slaying his wicked, spiteful enemy ; and that sharp point, Agni, swerves not: this is why he sacrifices to Agni Antkavat. 3. Thereupon, at midday, he offers a potful of boiled grain (Aaru) to the Maruts, the Scorchers (Santapan4Z), for at midday indeed the scorching winds scorched Vv7tra; and thus scorched he lay panting and gasping, being rent all over. And so do the scorching winds scorch his (the Sacrificer’s) wicked, spiteful enemy: hence (he sacrifices) to the Maruts, the Scorchers. 4. Thereupon, (in the evening, he offers a potful of boiled grain) to the Maruts, the Householders (G7zhamedhina). That pap he cooks after driving to the part where the point is fixed on the shaft (kulmala). Compare the corresponding passage in Taitt. Br. I, 6, 6: ‘The gods and Asuras were contending. Agni spake, “My body is anikavat (possessed of an army, acc. to Sayama): satisfy it and you will overcome the Asuras!” The gods prepared a cake on eight potsherds for Agni Anikavat. Agni Anikavat, being pleased with his share, produced for himself four anikas; and thereby the gods prevailed and the Asuras were defeated. . . . Now Agni Anikavat is yonder sun: his rays are the anikas.’ Here antka would rather seem to mean either ‘dart’ or ‘face.’ [In Taitt. Br. I, 6, 2, 5, in the battle between the gods and Asuras, Agni is represented as the mukham of the gods, which Sayama takes to mean the ‘van-guard’ or ‘the champion’ of the gods. Compare also Sat. Br. IT, 6, 4,2; XI, 5,2, 4.] Acc. to the Black Yagus, the cake to Agni Anfkavat is to be prepared (or offered) simultaneously (sdkam) with the rising of the sun; whence is probably derived the term ‘ Sakam-edha.’ 1 I. e. into a sharp-pointed weapon ; or, perhaps, ‘after appointing Agni their leader.’ Cf. p. 449 note; and Sat. Br. V, 3, 1, 1. 410 SATAPATHA-BRAHMANA. away the calves (from the cows) with the (paldsa-) branch, and having (all the cows) milked into the pot containing the strainers. Now, whenever (in preparing the pap) they use (whole) rice-grains, then that is a aru: this nourishment! the gods took when they were about to slay Vztra on the morrow; and so does he (the Sacrificer) now take that nourishment, being about to slay his wicked, spiteful enemy. The reason, then, why it is milk-pap, is that milk is nourishment, and rice-grains are nourishment, and that he thus puts into him (4tman) that twofold nourishment. For this reason it is a rice-pap (prepared) with milk. 5. The practice, in regard to this (pap, is as follows). The same altar covered (with sacrificial grass) which served for the (oblation to) the Maruts, the Scorchers, is (now used)*, Near this covered altar they lay down the enclosing-sticks and pieces of wood. Having had (the cows) milked in the same way (as before), he (the Adhvaryu) cooks the pap; and having cooked it and basted it with butter, he removes it from the fire.
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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