Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Il 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. 8. Then follows a cake on twelve potsherds for Indra and Agni; for by means of that they slew him, since Agni means fiery glow (tegas), and Indra means manly power, and by means of these two powers they did indeed slay him. Moreover, Agni is the priesthood, and Indra is the nobility; having allied these two, having closely united the priesthood with the nobility, they (the gods) slew him by means of these two powers: hence there is a cake on twelve potsherds for Indra and Agni. g. Then follows a rice-pap for Mahendra. For before the slaying of Vvztra he was indeed Indra; but after slaying Vvztra he became Mahendra (the great Indra), even as (a king becomes) a mahdraga, after obtaining the victory: hence there is a rice-pap for Mahendra. And thereby indeed he renders him great (strong) for the slaying of Vvztra: for this reason also there is a rice-pap for Mahendra. 10. Then follows a cake on one potsherd for Visvakarman. To the gods, indeed, on performing the Sakamedha-sacrifice and obtaining the victory (over Vvztra), that sacred work (karman) was made complete (visva), and all was conquered; and so is that sacred work made complete, and all is conquered, by him who has performed the SAkamedhasacrifice and obtained the victory: hence there is a cake on one potsherd for Visvakarman. 11. And, verily, by performing this sacrifice the gods became what race, what prosperity of the gods there now is; and that same race he propagates, Ee 2 420 SATAPATHA-BRAHMANA. that same prosperity he attains, whosoever, knowing this, performs this sacrifice. Let him therefore perform this sacrifice. SixtH ApuyAya. First BRAHMANA. 1. Verily, by means of the Great Oblation the gods slew Vvtra, and gained that supreme authority which they now wield. And by means of the sacrifice to the fathers they then recalled to life those of them that had been slain in this battle; and they, indeed, were the fathers: hence the name Pityzyagéa! (sacrifice to the Manes). 2. Now the spring, the summer, and the rainy season,—they are those who vanquished (Vv‘tra) ; and the autumn, the winter, and the dewy season,— they are those whom they (the gods) recalled to life *. 3. Now when he performs that sacrifice, he does so, hoping that thus they (the Asuras) will not slay any of his, or because the gods did so (perform it). Moreover he thereby offers to those (fathers) the share which the gods assigned to them; and thus he gratifies those whom the gods recalled to life, and leads his own fathers up to a better world; and whatever injury or loss he suffers through his own unrighteous conduct (or wrong sacrificial performance)* that is thereby made good to him: that is why he performs this sacrifice (to the fathers).
21 This is generally called the Mah4pitrryagfa, as distinguished from the ordinary monthly Pitr:'yag#a ofthe new-moon sacrifice ; for which see II, 4, 2, 1 seq. * See II, 1, 3, 1 seq. * Instead of ‘ 4éaranena,’ the Kanva MS. has ‘daranéna(l).’ Cf. S4yaza’s interpretation ‘ anudaramena anugamanena 4a,’ 11 KAwDA, 6 ADHYAYA, I BRAHMANA, 8. = 421 4. He offers a cake on six potsherds to the Pitarak Somavanta, or to Soma Pitvzmat!. Six doubtless are the seasons, and the fathers are the seasons: hence it is one of six potsherds. 5. Thereupon they parch barley-grain on the Anvéharyapagana (or DakshivAgni) for the Pitaro Barhishadak?. They then grind one half of it; and (the other) half remains thus unground,—this is the parched grain for the Barhis-seated fathers. 6. Then a porridge is (prepared) for the Pitaro *gnishvatt4Z® (by the ground half of the parched grain) being mixed with the milk of a cow suckling an adopted calf, by stirring it once with a single splinter. It is indeed once for all that the fathers have departed, and hence it is stirred but once. These are the oblations. 7. Now those (fathers) who have sacrificed with Soma are the PitaraZ Somavantas; and _ those who gain the world (of the gods) by means of cooked (sacrificial food) offered by them are the Pitaro BarhishadaZ; and they who (have offered) neither the one nor the other, and whom Agni consumes by burning, they are the Pitaro ’gnishvattak. These, then, are the fathers ‘. , 8. He takes out [the rice for] that cake of six potsherds, while seated behind the Garhapatya, and looking southwards, with the sacrificial cord over his right shoulder. From thence he rises and 1 That is, either to ‘the fathers, accompanied by Soma (or possessed of Soma),’ or to ‘Soma, accompanied by the fathers.’ The Black Yagus assigns the oblation to Soma Pitrzmat. 2 That is, ‘the fathers seated on the barhis,’ 5 That is, ‘the fathers consumed by the fire.’ ‘ «These, then, are the three kinds of fathers,’ Kazva recension. 422 SATAPATHA-BRAHMANA. threshes (the rice), while standing north of the Dakshiwa-fire, with his face towards the south. He cleans it but once!; since it is once for all that the fathers have departed. 9. He places the two mill-stones on (the black antelope skin, so as to be inclined) towards the south?; and puts the six potsherds on the south part of the Garhapatya hearth. The reason why they keep the southern direction is because that is the region of the fathers: this is why they keep the southern direction. ° 10. Thereupon he raises a square altar south of the Dakshiz4gni®. He makes the corners point towards the intermediate quarters. There are doubtless four intermediate quarters, and the fathers are the intermediate quarters: this is why he makes the corners point towards the intermediate quarters. 11. In the centre of this (altar) he lays down the fire. From the east, indeed, the gods came westwards to the men: hence one offers to them while standing
311. In the centre of this (altar) he lays down the fire. From the east, indeed, the gods came westwards to the men: hence one offers to them while standing 1 Not thrice, as at an ordinary ish/i; see I, 1, 4, 23. * Not towards the east, as at the Darsapfirnamdsa; cf. p. 38, note 3. At offerings to the Manes the south, as a rule, takes the place of the east, the west that of the south, &c. 5 At the conclusion of the Aptya ceremony (cf. I, 2, 2, 18-3, 5) he erects south of the (ordinary) Dakshina-fire a (quadrangular) shed (see further on, paragraph 20) with a door on the north side. Inside it he prepares a quadrangular altar (of the same size as at the Darsapfrvamasa ; cf. I, 2, 5,14) with the corners towards the intermediate quarters, in the centre of which he makes the (new) Dakshizagni hearth. [According to Taitt. Br. I, 6, 8, 5-6 no digging takes place in preparing the altar (which is to be square) at the Pitrtyagfia.] When the Dakshina-fire is transferred to the new fire-place, the Pramité-water (see p. 9, note) is carried after it, followed by the Brahman and Sacrificer, and placed east (not north) of the hearth, The laying down of the’fire is preceded by the usual fivefold lustration of the hearth (see p. 2). II KANDA, 6 ADHYAYA, I BRAHMANA, 12. 423 with his face towards the east. On all sides are the fathers, for the fathers are the intermediate regions, and the intermediate regions are indeed on all sides : this is why he lays down the fire in the centre. 12. From thence he throws the grass-bush (stambayagus) eastwards'. Having thrown away the grassbush, he first encloses (the altar) thus (viz. on the west side), then thus (viz. on the north side), then thus (on the east side). Having enclosed it with the first line of enclosure, he (the Adhvaryu) draws (three) lines (across the altar)? and [the Agntdhra] removes (from them the dust) which has to be removed. In the same way he encloses it with the second line of enclosure; and having enclosed it with the second line of enclosure, and smoothed it down, he says, ‘ Place the sprinkling water on (the altar)!’ They accordingly place the sprinkling water on (the altar); and the firewood and barhis they lay down beside it?. He (the Agntdhra) wipes the spoons. He then walks up (to the altar) with the butter (and 1 Instead of northwards, as is done at the normal ish4; see I, 2, 4, 12 seq. * After tracing the first line of enclosure, the Adhvaryu draws three lines across the altar, either from west to east or from south to north; and says to the Agnidhra, ‘Take thrice!’ The latter then takes the dust from the lines and throws it on the utkara (the heap of rubbish, formed north of the altar in preparing the latter), and thereupon again obliterates them. According to Katy. II, 6, 29, the same ceremony may be performed at the Darsapfirnamfsa; but there no mention is made of it by our author (see I, 2, 5, 12).
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.
1Il 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. 8. Then follows a cake on twelve potsherds for Indra and Agni; for by means of that they slew him, since Agni means fiery glow (tegas), and Indra means manly power, and by means of these two powers they did indeed slay him. Moreover, Agni is the priesthood, and Indra is the nobility; having allied these two, having closely united the priesthood with the nobility, they (the gods) slew him by means of these two powers: hence there is a cake on twelve potsherds for Indra and Agni. g. Then follows a rice-pap for Mahendra. For before the slaying of Vvztra he was indeed Indra; but after slaying Vvztra he became Mahendra (the great Indra), even as (a king becomes) a mahdraga, after obtaining the victory: hence there is a rice-pap for Mahendra. And thereby indeed he renders him great (strong) for the slaying of Vvztra: for this reason also there is a rice-pap for Mahendra. 10. Then follows a cake on one potsherd for Visvakarman. To the gods, indeed, on performing the Sakamedha-sacrifice and obtaining the victory (over Vvztra), that sacred work (karman) was made complete (visva), and all was conquered; and so is that sacred work made complete, and all is conquered, by him who has performed the SAkamedhasacrifice and obtained the victory: hence there is a cake on one potsherd for Visvakarman. 11. And, verily, by performing this sacrifice the gods became what race, what prosperity of the gods there now is; and that same race he propagates, Ee 2 420 SATAPATHA-BRAHMANA. that same prosperity he attains, whosoever, knowing this, performs this sacrifice. Let him therefore perform this sacrifice. SixtH ApuyAya. First BRAHMANA. 1. Verily, by means of the Great Oblation the gods slew Vvtra, and gained that supreme authority which they now wield. And by means of the sacrifice to the fathers they then recalled to life those of them that had been slain in this battle; and they, indeed, were the fathers: hence the name Pityzyagéa! (sacrifice to the Manes). 2. Now the spring, the summer, and the rainy season,—they are those who vanquished (Vv‘tra) ; and the autumn, the winter, and the dewy season,— they are those whom they (the gods) recalled to life *. 3. Now when he performs that sacrifice, he does so, hoping that thus they (the Asuras) will not slay any of his, or because the gods did so (perform it). Moreover he thereby offers to those (fathers) the share which the gods assigned to them; and thus he gratifies those whom the gods recalled to life, and leads his own fathers up to a better world; and whatever injury or loss he suffers through his own unrighteous conduct (or wrong sacrificial performance)* that is thereby made good to him: that is why he performs this sacrifice (to the fathers).
21 This is generally called the Mah4pitrryagfa, as distinguished from the ordinary monthly Pitr:'yag#a ofthe new-moon sacrifice ; for which see II, 4, 2, 1 seq. * See II, 1, 3, 1 seq. * Instead of ‘ 4éaranena,’ the Kanva MS. has ‘daranéna(l).’ Cf. S4yaza’s interpretation ‘ anudaramena anugamanena 4a,’ 11 KAwDA, 6 ADHYAYA, I BRAHMANA, 8. = 421 4. He offers a cake on six potsherds to the Pitarak Somavanta, or to Soma Pitvzmat!. Six doubtless are the seasons, and the fathers are the seasons: hence it is one of six potsherds. 5. Thereupon they parch barley-grain on the Anvéharyapagana (or DakshivAgni) for the Pitaro Barhishadak?. They then grind one half of it; and (the other) half remains thus unground,—this is the parched grain for the Barhis-seated fathers. 6. Then a porridge is (prepared) for the Pitaro *gnishvatt4Z® (by the ground half of the parched grain) being mixed with the milk of a cow suckling an adopted calf, by stirring it once with a single splinter. It is indeed once for all that the fathers have departed, and hence it is stirred but once. These are the oblations. 7. Now those (fathers) who have sacrificed with Soma are the PitaraZ Somavantas; and _ those who gain the world (of the gods) by means of cooked (sacrificial food) offered by them are the Pitaro BarhishadaZ; and they who (have offered) neither the one nor the other, and whom Agni consumes by burning, they are the Pitaro ’gnishvattak. These, then, are the fathers ‘. , 8. He takes out [the rice for] that cake of six potsherds, while seated behind the Garhapatya, and looking southwards, with the sacrificial cord over his right shoulder. From thence he rises and 1 That is, either to ‘the fathers, accompanied by Soma (or possessed of Soma),’ or to ‘Soma, accompanied by the fathers.’ The Black Yagus assigns the oblation to Soma Pitrzmat. 2 That is, ‘the fathers seated on the barhis,’ 5 That is, ‘the fathers consumed by the fire.’ ‘ «These, then, are the three kinds of fathers,’ Kazva recension. 422 SATAPATHA-BRAHMANA. threshes (the rice), while standing north of the Dakshiwa-fire, with his face towards the south. He cleans it but once!; since it is once for all that the fathers have departed. 9. He places the two mill-stones on (the black antelope skin, so as to be inclined) towards the south?; and puts the six potsherds on the south part of the Garhapatya hearth. The reason why they keep the southern direction is because that is the region of the fathers: this is why they keep the southern direction. ° 10. Thereupon he raises a square altar south of the Dakshiz4gni®. He makes the corners point towards the intermediate quarters. There are doubtless four intermediate quarters, and the fathers are the intermediate quarters: this is why he makes the corners point towards the intermediate quarters. 11. In the centre of this (altar) he lays down the fire. From the east, indeed, the gods came westwards to the men: hence one offers to them while standing
311. In the centre of this (altar) he lays down the fire. From the east, indeed, the gods came westwards to the men: hence one offers to them while standing 1 Not thrice, as at an ordinary ish/i; see I, 1, 4, 23. * Not towards the east, as at the Darsapfirnamdsa; cf. p. 38, note 3. At offerings to the Manes the south, as a rule, takes the place of the east, the west that of the south, &c. 5 At the conclusion of the Aptya ceremony (cf. I, 2, 2, 18-3, 5) he erects south of the (ordinary) Dakshina-fire a (quadrangular) shed (see further on, paragraph 20) with a door on the north side. Inside it he prepares a quadrangular altar (of the same size as at the Darsapfrvamasa ; cf. I, 2, 5,14) with the corners towards the intermediate quarters, in the centre of which he makes the (new) Dakshizagni hearth. [According to Taitt. Br. I, 6, 8, 5-6 no digging takes place in preparing the altar (which is to be square) at the Pitrtyagfia.] When the Dakshina-fire is transferred to the new fire-place, the Pramité-water (see p. 9, note) is carried after it, followed by the Brahman and Sacrificer, and placed east (not north) of the hearth, The laying down of the’fire is preceded by the usual fivefold lustration of the hearth (see p. 2). II KANDA, 6 ADHYAYA, I BRAHMANA, 12. 423 with his face towards the east. On all sides are the fathers, for the fathers are the intermediate regions, and the intermediate regions are indeed on all sides : this is why he lays down the fire in the centre. 12. From thence he throws the grass-bush (stambayagus) eastwards'. Having thrown away the grassbush, he first encloses (the altar) thus (viz. on the west side), then thus (viz. on the north side), then thus (on the east side). Having enclosed it with the first line of enclosure, he (the Adhvaryu) draws (three) lines (across the altar)? and [the Agntdhra] removes (from them the dust) which has to be removed. In the same way he encloses it with the second line of enclosure; and having enclosed it with the second line of enclosure, and smoothed it down, he says, ‘ Place the sprinkling water on (the altar)!’ They accordingly place the sprinkling water on (the altar); and the firewood and barhis they lay down beside it?. He (the Agntdhra) wipes the spoons. He then walks up (to the altar) with the butter (and 1 Instead of northwards, as is done at the normal ish4; see I, 2, 4, 12 seq. * After tracing the first line of enclosure, the Adhvaryu draws three lines across the altar, either from west to east or from south to north; and says to the Agnidhra, ‘Take thrice!’ The latter then takes the dust from the lines and throws it on the utkara (the heap of rubbish, formed north of the altar in preparing the latter), and thereupon again obliterates them. According to Katy. II, 6, 29, the same ceremony may be performed at the Darsapfirnamfsa; but there no mention is made of it by our author (see I, 2, 5, 12).
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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