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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* I have not met with any exception in the kandas hitherto examined. * See Aufrecht, Ait. Br. p. 428, * See also the form ‘ dhenoh ’ mentioned above. xlvi SATAPATHA-BRAHMANA. differences may be mentioned the form ‘nililye,’ which | occurs once in the M4dhyandina text (I, 2, 3,1), and is otherwise only found in the Mahabharata ; while the Kanva recension has the periphrastic form (nilay4m #akre), which the MAdhyandina text also offers in the other two cases (I, 6, 4,1; IV,1, 3, 1)in which the word occurs, On the other hand, the Kazvas seem to read invariably ‘ atmani (dha or kri),’ where the MAdhyandinas have ‘4tman,’ which is also (doubtless on metrical grounds) the more usual formation in the Rig-veda4. Of cases of material differences I can only at present adduce the passage I, 1, 4, 12 (M.), where the Madhyandina text is guilty of a transposition of the second and third castes, while that of the KAzvas gives them in the proper order. Though most of these points of difference between the two schools would seem to tell in favour of the higher antiquity of the Kava text, there will always be great difficulty in deciding this question, as it is by no means impossible that these variations are entirely due to different local or family traditions. In favour of the latter alternative one or two other points may be mentioned. The Madhyandina text, as has already been remarked, offers not a few grammatical and other differences between the first five and the succeeding four k4ndas, or, as we may say, between the Yagfavalkya and the SAndilya books of the Shashdipatha. Though I cannot speak with confidence on this point, as I have not yet examined the K4zva text of the Sazdilya kandas, I may refer here to at least two points in which the K4zvas, in the Yag#avalkya portion, agree with the SAxdilya portion of the Madhyandina text, viz. the use of the imperfect (aspardhanta) instead of the perfect (pasprédhire) in the opening clause of legends; and the frequent employment of the particle ‘v4va’ in the place of ‘vai.’ As regards the present translation of the first two kaxdas, 1 Another curious feature of the Kazva text is the frequent insertion of an ‘ity uvika’ in the middle of speeches, much like the colloquial ‘says he.’ As an instance I may adduce K. IV, a, 3, 3 (M. III, a, 3, 5) :—Sa hova#a "ham eva vo yagiiam am(imuham iti hovaka yad eva mayi tanvand iti m4 yag#iad antaragata tenaiva vo yagtiam am(muham iti te mahyam nu bhagam kalpayatety atha vo yaghah prarohishyata iti tatheti hokus, &c. The Kanvas also insert much more frequently an ‘iti’ in the middle of speeches. INTRODUCTION. xlvii
2The Kanvas also insert much more frequently an ‘iti’ in the middle of speeches. INTRODUCTION. xlvii I need hardly say that I am fully aware of its shortcomings. My chief endeavour has been to translate as literally as seemed at all compatible with the English idiom. If, in consequence of this, many passages should be found to read somewhat awkwardly, I hope at least that the wish to follow the original as closely as possible, has not rendered them unintelligible. Those who have given any attention to the Brahmanas and the sacrificial system of the Hindus, know how difficult the task is, and how easy it is to commit mistakes regarding the intricate minutiae of the ceremonial. The Brahmamas presuppose a full knowledge of the course of sacrificial performance, and notice only such points as afford an opportunity for dogmatic and symbolic explanations, or seem to call for some authoritative decision to guard them against what were considered as heretical practices. In order to enable the reader to follow the course of the performance with something like completeness, I have supplied in my notes the chief details from KAtyA4yana’s Kalpa-sftras. That not a few of these details did not belong to the sacrificial ceremonial of the Satapatha, but were the result of later development, or of an adaptation of sacrificial practices of other schools, can scarcely be doubted. Dr. Hillebrandt? is of opinion that sacrificial manuals, somewhat similar to the later Prayogas, must have existed as early as the time of the composition of the Brahmamas. In the absence of any direct evidence, speculation on this point can scarcely lead to any definite results. I may say, however, that it seems to me quite sufficient to assume that the performance of sacrifices was taught as a practical art, and that the theoretic instruction, supplied by the Brahmazas, was conveyed orally in connection with such practical performances, That the latter was the case, is sufficiently evident from the constant occurrence in the Brahmavas of demonstrative pronouns and particles of a ‘deictic’ force? I have occasionally referred to corresponding passages of the Taittiriyas: an exhaustive comparison of the two branches of the Yagur-veda, however interesting this might be, lay outside the scope of my notes. A general view of 1 Das Altindische Neu- und Vollmondsopfer. p. xv. 4 See, for instance, Sat. Br. I, 3, 1, 7; 8,1, 14. xl viii SATAPATHA-BRAHMANA.
3A general view of 1 Das Altindische Neu- und Vollmondsopfer. p. xv. 4 See, for instance, Sat. Br. I, 3, 1, 7; 8,1, 14. xl viii SATAPATHA-BRAHMANA. the sacrificial system might be considered desirable in this place; but I have found it necessary to defer this part of my duty as translator to some future opportunity. Those who desire further information on this point, I may refer to Professor Weber’s general survey of Hindu sacrifices, in vols. x and xiii of his Indische Studien. No other scholar has contributed so much to our knowledge of the sacrificial ceremonial of the Hindus. I need hardly say that I have also obtained much useful information from the late Professor Haug’s notes to his translation of the Aitareyabrahmaza, although on many points the practices of modern Srotriyas, on which he chiefly relied, are manifestly at variance with those enjoined by the old ritualistic authorities. For the first kazda, I have also been able to avail myself of Dr. Hillebrandt’s careful exposition of the new and fullmoon sacrifice; and though I had already worked myself through that part of the ritual before the appearance of his treatise, his constant references to the Sdtras of the Black Yagur-veda have been of great assistance to me. The Brahmazas and Kalpa-satras treat of the so-called Srauta or Vaidik sacrifices, requiring for their performance three sacrificial fires; while the Paka-yagaas, or simple oblations of cooked food prepared on the domestic fire, are dealt with in the Gvthya-sitras. The present volume contains that portion of the Braéhmavza which deals with the Haviryagiias—or offerings of milk, butter, rice, barley, and similar materials—as distinguished from theanimal and Soma sacrifices. The new and full-moon offering being considered as the normal type of an ish/i, or simplest form of a complete sacrificial performance, the place of honour is assigned to it in most texts of the Yagus; only points of difference being generally noted regarding the performance of ish¢is, as parts of subsequent sacrifices. In point of time, the Darsapdrzamasau ought to be preceded—as indeed they are in the Kazva text of the Brahmaza—by the Agnyddhana, or establishment of a sacred fire on the part of a young householder ; and by the Agnihotra, or morning and evening libations. ZOE LIBR ARS Va aod t N ‘JNIVERSITY, SATAPAT FIRST KANDA. THE DARSAPURNAMASA-ISH71 or NEW AND FULL-MOON SACRIFICES. First ApuyAyaA. First BRAHMANA. A. Tue Vow or ABSTINENCE.
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.
1* I have not met with any exception in the kandas hitherto examined. * See Aufrecht, Ait. Br. p. 428, * See also the form ‘ dhenoh ’ mentioned above. xlvi SATAPATHA-BRAHMANA. differences may be mentioned the form ‘nililye,’ which | occurs once in the M4dhyandina text (I, 2, 3,1), and is otherwise only found in the Mahabharata ; while the Kanva recension has the periphrastic form (nilay4m #akre), which the MAdhyandina text also offers in the other two cases (I, 6, 4,1; IV,1, 3, 1)in which the word occurs, On the other hand, the Kazvas seem to read invariably ‘ atmani (dha or kri),’ where the MAdhyandinas have ‘4tman,’ which is also (doubtless on metrical grounds) the more usual formation in the Rig-veda4. Of cases of material differences I can only at present adduce the passage I, 1, 4, 12 (M.), where the Madhyandina text is guilty of a transposition of the second and third castes, while that of the KAzvas gives them in the proper order. Though most of these points of difference between the two schools would seem to tell in favour of the higher antiquity of the Kava text, there will always be great difficulty in deciding this question, as it is by no means impossible that these variations are entirely due to different local or family traditions. In favour of the latter alternative one or two other points may be mentioned. The Madhyandina text, as has already been remarked, offers not a few grammatical and other differences between the first five and the succeeding four k4ndas, or, as we may say, between the Yagfavalkya and the SAndilya books of the Shashdipatha. Though I cannot speak with confidence on this point, as I have not yet examined the K4zva text of the Sazdilya kandas, I may refer here to at least two points in which the K4zvas, in the Yag#avalkya portion, agree with the SAxdilya portion of the Madhyandina text, viz. the use of the imperfect (aspardhanta) instead of the perfect (pasprédhire) in the opening clause of legends; and the frequent employment of the particle ‘v4va’ in the place of ‘vai.’ As regards the present translation of the first two kaxdas, 1 Another curious feature of the Kazva text is the frequent insertion of an ‘ity uvika’ in the middle of speeches, much like the colloquial ‘says he.’ As an instance I may adduce K. IV, a, 3, 3 (M. III, a, 3, 5) :—Sa hova#a "ham eva vo yagiiam am(imuham iti hovaka yad eva mayi tanvand iti m4 yag#iad antaragata tenaiva vo yagtiam am(muham iti te mahyam nu bhagam kalpayatety atha vo yaghah prarohishyata iti tatheti hokus, &c. The Kanvas also insert much more frequently an ‘iti’ in the middle of speeches. INTRODUCTION. xlvii
2The Kanvas also insert much more frequently an ‘iti’ in the middle of speeches. INTRODUCTION. xlvii I need hardly say that I am fully aware of its shortcomings. My chief endeavour has been to translate as literally as seemed at all compatible with the English idiom. If, in consequence of this, many passages should be found to read somewhat awkwardly, I hope at least that the wish to follow the original as closely as possible, has not rendered them unintelligible. Those who have given any attention to the Brahmanas and the sacrificial system of the Hindus, know how difficult the task is, and how easy it is to commit mistakes regarding the intricate minutiae of the ceremonial. The Brahmamas presuppose a full knowledge of the course of sacrificial performance, and notice only such points as afford an opportunity for dogmatic and symbolic explanations, or seem to call for some authoritative decision to guard them against what were considered as heretical practices. In order to enable the reader to follow the course of the performance with something like completeness, I have supplied in my notes the chief details from KAtyA4yana’s Kalpa-sftras. That not a few of these details did not belong to the sacrificial ceremonial of the Satapatha, but were the result of later development, or of an adaptation of sacrificial practices of other schools, can scarcely be doubted. Dr. Hillebrandt? is of opinion that sacrificial manuals, somewhat similar to the later Prayogas, must have existed as early as the time of the composition of the Brahmamas. In the absence of any direct evidence, speculation on this point can scarcely lead to any definite results. I may say, however, that it seems to me quite sufficient to assume that the performance of sacrifices was taught as a practical art, and that the theoretic instruction, supplied by the Brahmazas, was conveyed orally in connection with such practical performances, That the latter was the case, is sufficiently evident from the constant occurrence in the Brahmavas of demonstrative pronouns and particles of a ‘deictic’ force? I have occasionally referred to corresponding passages of the Taittiriyas: an exhaustive comparison of the two branches of the Yagur-veda, however interesting this might be, lay outside the scope of my notes. A general view of 1 Das Altindische Neu- und Vollmondsopfer. p. xv. 4 See, for instance, Sat. Br. I, 3, 1, 7; 8,1, 14. xl viii SATAPATHA-BRAHMANA.
3A general view of 1 Das Altindische Neu- und Vollmondsopfer. p. xv. 4 See, for instance, Sat. Br. I, 3, 1, 7; 8,1, 14. xl viii SATAPATHA-BRAHMANA. the sacrificial system might be considered desirable in this place; but I have found it necessary to defer this part of my duty as translator to some future opportunity. Those who desire further information on this point, I may refer to Professor Weber’s general survey of Hindu sacrifices, in vols. x and xiii of his Indische Studien. No other scholar has contributed so much to our knowledge of the sacrificial ceremonial of the Hindus. I need hardly say that I have also obtained much useful information from the late Professor Haug’s notes to his translation of the Aitareyabrahmaza, although on many points the practices of modern Srotriyas, on which he chiefly relied, are manifestly at variance with those enjoined by the old ritualistic authorities. For the first kazda, I have also been able to avail myself of Dr. Hillebrandt’s careful exposition of the new and fullmoon sacrifice; and though I had already worked myself through that part of the ritual before the appearance of his treatise, his constant references to the Sdtras of the Black Yagur-veda have been of great assistance to me. The Brahmazas and Kalpa-satras treat of the so-called Srauta or Vaidik sacrifices, requiring for their performance three sacrificial fires; while the Paka-yagaas, or simple oblations of cooked food prepared on the domestic fire, are dealt with in the Gvthya-sitras. The present volume contains that portion of the Braéhmavza which deals with the Haviryagiias—or offerings of milk, butter, rice, barley, and similar materials—as distinguished from theanimal and Soma sacrifices. The new and full-moon offering being considered as the normal type of an ish/i, or simplest form of a complete sacrificial performance, the place of honour is assigned to it in most texts of the Yagus; only points of difference being generally noted regarding the performance of ish¢is, as parts of subsequent sacrifices. In point of time, the Darsapdrzamasau ought to be preceded—as indeed they are in the Kazva text of the Brahmaza—by the Agnyddhana, or establishment of a sacred fire on the part of a young householder ; and by the Agnihotra, or morning and evening libations. ZOE LIBR ARS Va aod t N ‘JNIVERSITY, SATAPAT FIRST KANDA. THE DARSAPURNAMASA-ISH71 or NEW AND FULL-MOON SACRIFICES. First ApuyAyaA. First BRAHMANA. A. Tue Vow or ABSTINENCE.
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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