Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ZOE 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. Eacu of the two half-monthly sacrifices, the regular performance of which is enjoined on the Brahmazical householder for a period of thirty years from the time of his performance of the ceremony of agny-4dh4na, or setting up of a fire of his own,—according to some authorities even for the rest of his life—usually occupies the greater part of two consecutive days. Whilst the first day— the upavasatha or fast-day—is chiefly taken up with preparatory rites, such as the sweeping and trimming of the fire-places and lighting of the fires; and the formal taking of the vow of abstinence (vrata) by the sacrificer and his wife; the second day is reserved for the main performance of the sacrifice. As to the exact days of the month appointed for these ceremonies, there is some difference of opinion among native authorities, some of them deciding in favour of the last two days of each half of the lunar month, whilst the generality of ritualistic writers consider the first day of the half-month—or the first and sixteenth day of the month respectively—to be the proper time for the main performance. The personal restrictions involved in the householder’s entering on the vrata include chiefly the abstention from certain kinds of food, especially meat, and from other carnal pleasures ; the cutting (optional, according to some) of the beard and hair, except the crest-lock; the sleeping on the ground in one of the chief fire-houses ; and the observance of silence during the ceremonies. It was, however, permitted to compress the two-days’ a” [12] B 2 SATAPATHA-BRAHMANA. rites of the Full-moon sacrifice into one single day, in which case some of these restrictions would of course not be applicable.
2It was, however, permitted to compress the two-days’ a” [12] B 2 SATAPATHA-BRAHMANA. rites of the Full-moon sacrifice into one single day, in which case some of these restrictions would of course not be applicable. The ceremonies begin with the preparation of the sacrificial fires. [First, the fivefold lustration successively of the Ahavantya and Dakshinz4gni fire-places, to render them fit for receiving the fire from the Garhapatya or householder’s fire, viz. by thrice sweeping the hearths; thrice besmearing them with gomaya; drawing three lines across them from west to east, or south to north, with the wooden sword (sphya); removing the dust from the lines with the thumb and ring-finger; and thrice sprinkling the lines with water.) Then the Adhvaryu performs the agny-uddharama, or twice taking out of the fire from the Garhapatya, and putting it successively on the forepart of the Ahavantya and Dakshiz4gni hearths. After this takes place the agny-anv4dh4na, or putting (fuel) on the fires, by either the householder or the Adhvaryu; two logs being put on each of the three fires. This may be done in three different ways, viz. first on the Ahavantya, then on the G4rhapatya, and last on the Dakshindgni, in which case the first log is put on by him whilst muttering the verse Rig-veda X, 128, 1 (Taitt.S. IV, 7, 14, 1), ‘ Let there be lustre, O Agni, at my invocations!’ &c., the second log silently. Or the first logs are put on with one of the three mystical words ‘bhfr, bhuva4, svar’ on the G&rhapatya, Dakshinigni, and Ahavantya successively, and the second logs again silently. Or both logs may be put on silently, the order of fires being in that case the one in which they originate, viz. Garhapatya, Ahavantya, and Dakshindgni. In the afternoon the householder and his wife partake of the vratopantya or fast-day food (prepared chiefly of rice, barley, or mudga beans) with clarified butter; whereupon they take the vow in the manner prescribed in the Brahmama. In the evening, immediately after sunset, and on the following morning just before sunrise, the householder has, as usual, to perform the Agnihotra, a burnt-offering of fresh milk, which has to be made by him twice daily, with certain exceptions, from the Agny4dh4na to the end of his life. 1. He who is about to enter on the vow, touches water *, whilst standing between the Ahavantya 1 The statements enclosed in brackets [ ] are drawn from the comments and Paddhati on K&ty4yana’s Srauta-sftra. * Le. ‘he dips his hand into water contained in a vessel,’ Schol. Katy. Sr. S. 1, 10, 14. According to the general rule there given, 1 KANDA, I ADHYAYA, I BRAHMANA, 3. 3
3* Le. ‘he dips his hand into water contained in a vessel,’ Schol. Katy. Sr. S. 1, 10, 14. According to the general rule there given, 1 KANDA, I ADHYAYA, I BRAHMANA, 3. 3 and Garhapatya fires, with his face turned towards east. The reason why he touches water is, that man is (sacrificially) impure on account of his speaking untruth ; and because by that act an internal purification (is effected),—for water is indeed (sacrificially) pure. ‘After becoming sacrificially pure, I will enter on the vow,’ thus (he thinks); for water is indeed purifying. ‘Having become purified through the purifying one, I will enter on the vow,’ thus (he thinks, and) this is the reason why he touches water. 2. Looking towards the (Ahavantya) fire}, he enters on the vow, with the text (V4g. S. I, 5 a): ‘O Agni, Lord of Vows! I will keep the vow! may I be equal to it, may I succeed in it!’ For Agni is Lord of Vows to the gods, and it is to him therefore that he addresses these words. In the words, ‘I will observe the vow; may I be equal to it; may I succeed in it,’ there is nothing that requires explanation. 3. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vag. S. II, 28 a), ‘O Agni, Lord of Vows! I have kept the vow; I have been equal to it; I have succeeded in the same purificatory act has to be repeated whenever, in the course of ceremonial performances, a sacrificial formula or prayer has been used, which is addressed to, or directed against, Rudra, the Rakshas and Asuras, and the Manes; or one directed against some specified enemy of the sacrificer with the view of exorcising or averting the evil influences with which the latter is supposed to be threatened from that quarter; or lastly, when a touching of one’s self has taken place, either accidentally or as part of the ceremonial. 1 «Stepping between the G&rhapatya and Dakshiza fires (apar4gnf), and standing west of the Ahavantya, with his face turned eastward and looking at the fire.’ K&ty. Sr. S. II, 1, 11. B 2 4 SATAPATHA-BRAHMANA. it;’ for he who has attained the completion of the sacrifice, has indeed been equal to it; and he who has attained the completion of the sacrifice, has succeeded in it. It is in this way that most (sacrificers) will probably enter on the vow; but one may also enter on it in the following way. 4. Twofold, verily, is this, there is no third, viz. truth and untruth. And verily the gods are the truth, and man is the untruth. Therefore in saying (Vag. S. 1,5 b), ‘I now enter from untruth into truth,’ he passes from the men to the gods}. 5. Let him then only speak what is true; for this vow indeed the gods do keep, that they speak the truth ; and for this reason they are glorious : glorious therefore is he who, knowing this, speaks the truth.
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.
1ZOE 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. Eacu of the two half-monthly sacrifices, the regular performance of which is enjoined on the Brahmazical householder for a period of thirty years from the time of his performance of the ceremony of agny-4dh4na, or setting up of a fire of his own,—according to some authorities even for the rest of his life—usually occupies the greater part of two consecutive days. Whilst the first day— the upavasatha or fast-day—is chiefly taken up with preparatory rites, such as the sweeping and trimming of the fire-places and lighting of the fires; and the formal taking of the vow of abstinence (vrata) by the sacrificer and his wife; the second day is reserved for the main performance of the sacrifice. As to the exact days of the month appointed for these ceremonies, there is some difference of opinion among native authorities, some of them deciding in favour of the last two days of each half of the lunar month, whilst the generality of ritualistic writers consider the first day of the half-month—or the first and sixteenth day of the month respectively—to be the proper time for the main performance. The personal restrictions involved in the householder’s entering on the vrata include chiefly the abstention from certain kinds of food, especially meat, and from other carnal pleasures ; the cutting (optional, according to some) of the beard and hair, except the crest-lock; the sleeping on the ground in one of the chief fire-houses ; and the observance of silence during the ceremonies. It was, however, permitted to compress the two-days’ a” [12] B 2 SATAPATHA-BRAHMANA. rites of the Full-moon sacrifice into one single day, in which case some of these restrictions would of course not be applicable.
2It was, however, permitted to compress the two-days’ a” [12] B 2 SATAPATHA-BRAHMANA. rites of the Full-moon sacrifice into one single day, in which case some of these restrictions would of course not be applicable. The ceremonies begin with the preparation of the sacrificial fires. [First, the fivefold lustration successively of the Ahavantya and Dakshinz4gni fire-places, to render them fit for receiving the fire from the Garhapatya or householder’s fire, viz. by thrice sweeping the hearths; thrice besmearing them with gomaya; drawing three lines across them from west to east, or south to north, with the wooden sword (sphya); removing the dust from the lines with the thumb and ring-finger; and thrice sprinkling the lines with water.) Then the Adhvaryu performs the agny-uddharama, or twice taking out of the fire from the Garhapatya, and putting it successively on the forepart of the Ahavantya and Dakshiz4gni hearths. After this takes place the agny-anv4dh4na, or putting (fuel) on the fires, by either the householder or the Adhvaryu; two logs being put on each of the three fires. This may be done in three different ways, viz. first on the Ahavantya, then on the G4rhapatya, and last on the Dakshindgni, in which case the first log is put on by him whilst muttering the verse Rig-veda X, 128, 1 (Taitt.S. IV, 7, 14, 1), ‘ Let there be lustre, O Agni, at my invocations!’ &c., the second log silently. Or the first logs are put on with one of the three mystical words ‘bhfr, bhuva4, svar’ on the G&rhapatya, Dakshinigni, and Ahavantya successively, and the second logs again silently. Or both logs may be put on silently, the order of fires being in that case the one in which they originate, viz. Garhapatya, Ahavantya, and Dakshindgni. In the afternoon the householder and his wife partake of the vratopantya or fast-day food (prepared chiefly of rice, barley, or mudga beans) with clarified butter; whereupon they take the vow in the manner prescribed in the Brahmama. In the evening, immediately after sunset, and on the following morning just before sunrise, the householder has, as usual, to perform the Agnihotra, a burnt-offering of fresh milk, which has to be made by him twice daily, with certain exceptions, from the Agny4dh4na to the end of his life. 1. He who is about to enter on the vow, touches water *, whilst standing between the Ahavantya 1 The statements enclosed in brackets [ ] are drawn from the comments and Paddhati on K&ty4yana’s Srauta-sftra. * Le. ‘he dips his hand into water contained in a vessel,’ Schol. Katy. Sr. S. 1, 10, 14. According to the general rule there given, 1 KANDA, I ADHYAYA, I BRAHMANA, 3. 3
3* Le. ‘he dips his hand into water contained in a vessel,’ Schol. Katy. Sr. S. 1, 10, 14. According to the general rule there given, 1 KANDA, I ADHYAYA, I BRAHMANA, 3. 3 and Garhapatya fires, with his face turned towards east. The reason why he touches water is, that man is (sacrificially) impure on account of his speaking untruth ; and because by that act an internal purification (is effected),—for water is indeed (sacrificially) pure. ‘After becoming sacrificially pure, I will enter on the vow,’ thus (he thinks); for water is indeed purifying. ‘Having become purified through the purifying one, I will enter on the vow,’ thus (he thinks, and) this is the reason why he touches water. 2. Looking towards the (Ahavantya) fire}, he enters on the vow, with the text (V4g. S. I, 5 a): ‘O Agni, Lord of Vows! I will keep the vow! may I be equal to it, may I succeed in it!’ For Agni is Lord of Vows to the gods, and it is to him therefore that he addresses these words. In the words, ‘I will observe the vow; may I be equal to it; may I succeed in it,’ there is nothing that requires explanation. 3. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vag. S. II, 28 a), ‘O Agni, Lord of Vows! I have kept the vow; I have been equal to it; I have succeeded in the same purificatory act has to be repeated whenever, in the course of ceremonial performances, a sacrificial formula or prayer has been used, which is addressed to, or directed against, Rudra, the Rakshas and Asuras, and the Manes; or one directed against some specified enemy of the sacrificer with the view of exorcising or averting the evil influences with which the latter is supposed to be threatened from that quarter; or lastly, when a touching of one’s self has taken place, either accidentally or as part of the ceremonial. 1 «Stepping between the G&rhapatya and Dakshiza fires (apar4gnf), and standing west of the Ahavantya, with his face turned eastward and looking at the fire.’ K&ty. Sr. S. II, 1, 11. B 2 4 SATAPATHA-BRAHMANA. it;’ for he who has attained the completion of the sacrifice, has indeed been equal to it; and he who has attained the completion of the sacrifice, has succeeded in it. It is in this way that most (sacrificers) will probably enter on the vow; but one may also enter on it in the following way. 4. Twofold, verily, is this, there is no third, viz. truth and untruth. And verily the gods are the truth, and man is the untruth. Therefore in saying (Vag. S. 1,5 b), ‘I now enter from untruth into truth,’ he passes from the men to the gods}. 5. Let him then only speak what is true; for this vow indeed the gods do keep, that they speak the truth ; and for this reason they are glorious : glorious therefore is he who, knowing this, speaks the truth.
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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