Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
116. He then cuts off the Id4, but no fore-portion. Having invoked (the Id4), they (the priests) eat it. As many members of (the sacrificer’s) household as are entitled to partake of the remains of sacrificial * «Pratyanakti’ is probably the same as ‘ pratyabhigh4rayati,’ generally applied to the basting of the avaddna-sth4na, or that part of the havis from whence the cuttings have been made (K&ty. I,9, 11; the ‘ replenishing’ of the havis in Sat. Br. I, 7, 3, 6 refers to the same thing). See, however, K4ty. V, 6, 22, where it is ruled that no pratyabhigh4rana is to take place at the present sacrifice, The Kaava MS., on the other hand, reads, ‘he does not re-anoint the two cuttings.’ Perhaps he is to anoint separately the two cut-off pieces. Il KANDA, 5 ADHYAYA, 3 BRAHMANA, 17. 415 food! may eat (of the pap); or the officiating priests may eat it; or, if there be abundant pap, other Brahmans also may eat of it. The pot having then been covered, before it is quite emptied, they put it away in a safe place, for the ‘full-spoon ceremony.’ Thereupon they let the calves together with their mothers; and thus the cattle take that nourishment. That night he performs the Agnihotra with ricegruel. In the morning they milk a cow, which suckles an adopted calf?, for the purpose of the offering to the fathers. 17. Thereupon, in the morning, either after or before the performance of the Agnihotra—whichever he pleases—he cuts out (the remaining rice-pap) with the darvi-spoon® from the unemptied pot, with the text (V4g. S. III, 49), ‘ Full, O spoon, fly away, well filled fly back to us! 1 That is, those who have been invested with the sacrificial cord. According to Taitt. Br. I, 6, 7,1 the mistress of the house is not to eat of it, but an additional (prativesa) pap is to be cooked specially for her on the Dakshiza fire. * «In the morning they tie up the (adopted) calf of a nivany& (cow suckling a strange calf),’ KAzva text. 8 The Darvi-homa, or oblation of a darvi-spoonful of boiled rice to Indra, the associate of the Maruts, may be considered as part of the Grizhamedhty4 ishfi, being, as it were, an offering of remains (or scrapings, nishk4sa, Taitt. Br. I, 6, 7, 3); cf. Katy. V, 6, 33. Like all Guhoti-offerings, the darvi-homa is performed by the Adhvaryu while seated on the north side of the fire. According to Taitt. Br. I, 6, 7, 3, it is to be offered in the G&rhapatya, but according to K4ty.V, 6, 38 (comm.) in the Ahavanfya. If the concluding ceremonies of the Santapanty4 ishf (from the offering of the Barhis) have not already been performed on the previous night, they have to be performed after the conclusion of the darvihoma. If, however, only the offering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation. 416 SATAPATHA-BRAHMAWA.
2If, however, only the offering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation. 416 SATAPATHA-BRAHMAWA. O thou (Indra), of a hundredfold powers, let us two barter food and drink, like wares!’ In like manner as an invitatory prayer (is used at offerings) so does he by this (verse) invite him (Indra) to that share. 18. Let him then tell (the Sacrificer) to make a bull roar. ‘If it roars,’ say some, ‘then that (sound) is the Vasha¢; let him offer after that Vasha¢.’ And in this way indeed he calls Indra in his own form to the slaying of Vvztra?; for the bull is indeed Indra’s form: hence he thereby calls Indra in his own form to the slaying of Vritra. If it roars, then one may know that Indra has come to his sacrifice, that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, ‘ Sacrifice !’—this, indeed, is Indra’s voice. 19. He offers with the text (V4g. S. III, 50), ‘Give unto me, (and) I give unto thee. Bestow (gifts) on me, (and) I bestow on thee?! And mayest thou give me guerdon, (and) I will give thee guerdon! Svaha!’ 20. He then offers a cake on seven potsherds to the sportive (Kridina%) Maruts. For when Indra went forward in order to slay Vvtra, the sportive Maruts were sporting around him singing his praises; and even so do they sport around this (Sacrificer), singing his praises, now that he is about to slay his wicked, spiteful enemy: this 1 On the symbolic connection of the seasonal offerings, especially the Sékamedh4/, with the slaying of Vritra, the evil spirit of drought, see II, 6, 4, 1. ® According to Mahidhara, this first line is spoken by Indra to his worshipper ; the second line containing the latter’s reply. It KANDA, 5 ADHYAYA, 4 BRAHMANA, 2. 417 is why (he sacrifices) to the sportive Maruts '. Thereupon (follows the performance) of the Great Oblation (Mah4-havis): this (performance) is in accordance with that of the great (seasonable) oblation *. Fourtu BRAHMANA. 1. Verily, by means of the Great Oblation the gods slew Vrztra*; by means of it they gained that supreme authority which they now wield; and so does he (the Sacrificer) thereby now slay his wicked, spiteful enemy, and gain the victory: this is why he performs this sacrifice. 2. The mode of its performance (is as follows) : They raise an uttara-vedi*; they use clotted butter ®; and they churn the fire. There are nine ? Comp. Taitt. Br. I, 6, 7,4: When Indra had slain Vritra (with the thunderbolt) he went to the farthest distances, thinking that he had missed (his aim). He said, ‘ Who will know this’ [viz. whether Vritra is really dead or not, comm.]? The Maruts said, ‘ We will choose a boon, then we will know (find it out): let the first oblation be prepared for us! They sported (danced about) on him (Vritra, and thereby found out that he was dead).
3He said, ‘ Who will know this’ [viz. whether Vritra is really dead or not, comm.]? The Maruts said, ‘ We will choose a boon, then we will know (find it out): let the first oblation be prepared for us! They sported (danced about) on him (Vritra, and thereby found out that he was dead). * That is to say, the Mah4-havis, or Great Oblation, though apparently only an integral part of the SAkamedhéaj, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings; hence it requires the five oblations common to all the KaturmAsyas; see II, 5, 1, 8-11. The Black Yagus it seems does not use the term Mah4-havis, but assigns more importance to the Mahi-pitr:yagvia (see II, 6, 1, 1 seq.). See Apastamba’s Paribhash4s, 80, 81 (M. Miiller, Zeitschrift der Deutschen Morg. Ges. IX), according to which the sacrifice to the Manes belongs to the Mahayagfias. 5 See p. 416, note 1. * See p. 392, note 1. The. southern altar is not required at the present ceremony. 5 See p. 404, note 1. [12] Ee 418 SATAPATHA-BRAHMANA. fore-offerings and nine after-offerings’, and three Samishéayagus. In the first place there are those five oblations *. 3. Now as to why there is a cake on eight potsherds for Agni. With Agni, (shaped into) a sharp point (tegas)’, indeed, they (the gods) slew him (Vvztra); and Agni, that sharp point, swerved not : hence there is (a cake) for Agni. 4. Then as to why there is a rice-pap for Soma. With the aid of Soma, the king, indeed they slew him, they who have Soma for their king: hence there is a pap for Soma. 5. Then as to why there is a cake on twelve, or eight‘, potsherds for Savitz. Savitz, indeed, is the impeller (prasavitsz) of the gods; and impelled by Savitz they slew him: hence there is (a cake) for Savitrz. 6. Then as to why there is a rice-pap for Sarasvati. Sarasvati in truth is Speech; and Speech indeed it was that cheered them up, saying, ‘Strike! slay®!’ Hence there is a pap for Sarasvati. 7. Then as to why there is a rice-pap for Pdshan. Pdshan doubtless is this earth *, and this 1 See II, 5, 2, 30 and 41. * See IT, 5,1, 11, with note 9. * See II, 5, 3, 2. This cake, again, is to be prepared (or offered) simultaneously with the rising of the sun; see p. 409 note. * According to Taitt. S. I, 8, 4 it is to be one on twelve potsherds. ° The K4nva text has, ‘Attack (abhipadyasva)! strike! slay !’ * This identification of POshan with the earth is very strange, the more so as, at II, 5, 1, 11, special stress is laid on the male nature of Pishan. Perhaps it is in his character of bountiful bestower of food and cattle, or as the tutelary god of travellers, that he is so identified. Il KANDA, 5 ADHYAYA, 4 BRAHMANA, II. 419 earth, indeed, gave him (Vvztra) up to slaughter ; and they slew him, thus given up by her: hence there is a rice-pap for Pdshan.
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.
116. He then cuts off the Id4, but no fore-portion. Having invoked (the Id4), they (the priests) eat it. As many members of (the sacrificer’s) household as are entitled to partake of the remains of sacrificial * «Pratyanakti’ is probably the same as ‘ pratyabhigh4rayati,’ generally applied to the basting of the avaddna-sth4na, or that part of the havis from whence the cuttings have been made (K&ty. I,9, 11; the ‘ replenishing’ of the havis in Sat. Br. I, 7, 3, 6 refers to the same thing). See, however, K4ty. V, 6, 22, where it is ruled that no pratyabhigh4rana is to take place at the present sacrifice, The Kaava MS., on the other hand, reads, ‘he does not re-anoint the two cuttings.’ Perhaps he is to anoint separately the two cut-off pieces. Il KANDA, 5 ADHYAYA, 3 BRAHMANA, 17. 415 food! may eat (of the pap); or the officiating priests may eat it; or, if there be abundant pap, other Brahmans also may eat of it. The pot having then been covered, before it is quite emptied, they put it away in a safe place, for the ‘full-spoon ceremony.’ Thereupon they let the calves together with their mothers; and thus the cattle take that nourishment. That night he performs the Agnihotra with ricegruel. In the morning they milk a cow, which suckles an adopted calf?, for the purpose of the offering to the fathers. 17. Thereupon, in the morning, either after or before the performance of the Agnihotra—whichever he pleases—he cuts out (the remaining rice-pap) with the darvi-spoon® from the unemptied pot, with the text (V4g. S. III, 49), ‘ Full, O spoon, fly away, well filled fly back to us! 1 That is, those who have been invested with the sacrificial cord. According to Taitt. Br. I, 6, 7,1 the mistress of the house is not to eat of it, but an additional (prativesa) pap is to be cooked specially for her on the Dakshiza fire. * «In the morning they tie up the (adopted) calf of a nivany& (cow suckling a strange calf),’ KAzva text. 8 The Darvi-homa, or oblation of a darvi-spoonful of boiled rice to Indra, the associate of the Maruts, may be considered as part of the Grizhamedhty4 ishfi, being, as it were, an offering of remains (or scrapings, nishk4sa, Taitt. Br. I, 6, 7, 3); cf. Katy. V, 6, 33. Like all Guhoti-offerings, the darvi-homa is performed by the Adhvaryu while seated on the north side of the fire. According to Taitt. Br. I, 6, 7, 3, it is to be offered in the G&rhapatya, but according to K4ty.V, 6, 38 (comm.) in the Ahavanfya. If the concluding ceremonies of the Santapanty4 ishf (from the offering of the Barhis) have not already been performed on the previous night, they have to be performed after the conclusion of the darvihoma. If, however, only the offering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation. 416 SATAPATHA-BRAHMAWA.
2If, however, only the offering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation. 416 SATAPATHA-BRAHMAWA. O thou (Indra), of a hundredfold powers, let us two barter food and drink, like wares!’ In like manner as an invitatory prayer (is used at offerings) so does he by this (verse) invite him (Indra) to that share. 18. Let him then tell (the Sacrificer) to make a bull roar. ‘If it roars,’ say some, ‘then that (sound) is the Vasha¢; let him offer after that Vasha¢.’ And in this way indeed he calls Indra in his own form to the slaying of Vvztra?; for the bull is indeed Indra’s form: hence he thereby calls Indra in his own form to the slaying of Vritra. If it roars, then one may know that Indra has come to his sacrifice, that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, ‘ Sacrifice !’—this, indeed, is Indra’s voice. 19. He offers with the text (V4g. S. III, 50), ‘Give unto me, (and) I give unto thee. Bestow (gifts) on me, (and) I bestow on thee?! And mayest thou give me guerdon, (and) I will give thee guerdon! Svaha!’ 20. He then offers a cake on seven potsherds to the sportive (Kridina%) Maruts. For when Indra went forward in order to slay Vvtra, the sportive Maruts were sporting around him singing his praises; and even so do they sport around this (Sacrificer), singing his praises, now that he is about to slay his wicked, spiteful enemy: this 1 On the symbolic connection of the seasonal offerings, especially the Sékamedh4/, with the slaying of Vritra, the evil spirit of drought, see II, 6, 4, 1. ® According to Mahidhara, this first line is spoken by Indra to his worshipper ; the second line containing the latter’s reply. It KANDA, 5 ADHYAYA, 4 BRAHMANA, 2. 417 is why (he sacrifices) to the sportive Maruts '. Thereupon (follows the performance) of the Great Oblation (Mah4-havis): this (performance) is in accordance with that of the great (seasonable) oblation *. Fourtu BRAHMANA. 1. Verily, by means of the Great Oblation the gods slew Vrztra*; by means of it they gained that supreme authority which they now wield; and so does he (the Sacrificer) thereby now slay his wicked, spiteful enemy, and gain the victory: this is why he performs this sacrifice. 2. The mode of its performance (is as follows) : They raise an uttara-vedi*; they use clotted butter ®; and they churn the fire. There are nine ? Comp. Taitt. Br. I, 6, 7,4: When Indra had slain Vritra (with the thunderbolt) he went to the farthest distances, thinking that he had missed (his aim). He said, ‘ Who will know this’ [viz. whether Vritra is really dead or not, comm.]? The Maruts said, ‘ We will choose a boon, then we will know (find it out): let the first oblation be prepared for us! They sported (danced about) on him (Vritra, and thereby found out that he was dead).
3He said, ‘ Who will know this’ [viz. whether Vritra is really dead or not, comm.]? The Maruts said, ‘ We will choose a boon, then we will know (find it out): let the first oblation be prepared for us! They sported (danced about) on him (Vritra, and thereby found out that he was dead). * That is to say, the Mah4-havis, or Great Oblation, though apparently only an integral part of the SAkamedhéaj, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings; hence it requires the five oblations common to all the KaturmAsyas; see II, 5, 1, 8-11. The Black Yagus it seems does not use the term Mah4-havis, but assigns more importance to the Mahi-pitr:yagvia (see II, 6, 1, 1 seq.). See Apastamba’s Paribhash4s, 80, 81 (M. Miiller, Zeitschrift der Deutschen Morg. Ges. IX), according to which the sacrifice to the Manes belongs to the Mahayagfias. 5 See p. 416, note 1. * See p. 392, note 1. The. southern altar is not required at the present ceremony. 5 See p. 404, note 1. [12] Ee 418 SATAPATHA-BRAHMANA. fore-offerings and nine after-offerings’, and three Samishéayagus. In the first place there are those five oblations *. 3. Now as to why there is a cake on eight potsherds for Agni. With Agni, (shaped into) a sharp point (tegas)’, indeed, they (the gods) slew him (Vvztra); and Agni, that sharp point, swerved not : hence there is (a cake) for Agni. 4. Then as to why there is a rice-pap for Soma. With the aid of Soma, the king, indeed they slew him, they who have Soma for their king: hence there is a pap for Soma. 5. Then as to why there is a cake on twelve, or eight‘, potsherds for Savitz. Savitz, indeed, is the impeller (prasavitsz) of the gods; and impelled by Savitz they slew him: hence there is (a cake) for Savitrz. 6. Then as to why there is a rice-pap for Sarasvati. Sarasvati in truth is Speech; and Speech indeed it was that cheered them up, saying, ‘Strike! slay®!’ Hence there is a pap for Sarasvati. 7. Then as to why there is a rice-pap for Pdshan. Pdshan doubtless is this earth *, and this 1 See II, 5, 2, 30 and 41. * See IT, 5,1, 11, with note 9. * See II, 5, 3, 2. This cake, again, is to be prepared (or offered) simultaneously with the rising of the sun; see p. 409 note. * According to Taitt. S. I, 8, 4 it is to be one on twelve potsherds. ° The K4nva text has, ‘Attack (abhipadyasva)! strike! slay !’ * This identification of POshan with the earth is very strange, the more so as, at II, 5, 1, 11, special stress is laid on the male nature of Pishan. Perhaps it is in his character of bountiful bestower of food and cattle, or as the tutelary god of travellers, that he is so identified. Il KANDA, 5 ADHYAYA, 4 BRAHMANA, II. 419 earth, indeed, gave him (Vvztra) up to slaughter ; and they slew him, thus given up by her: hence there is a rice-pap for Pdshan.
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.