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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* A fanciful etymology of vasha/# from root vr#'sh, ‘to rain;’ for the true derivation of the word, see p. 88, note 2. * T.e. an offering made with a view to the obtainment of some special wish (kamyeshf). * Thus (or ‘they led it up to the udder of the cow’) SAyana 144 SATAPATHA-BRAHMANA. ‘Ye yagamahe!’ they sat down by her (for milking); with the vasha¢-call they milked her. The shining one, doubtless, is this (earth), and of her this is the milking: and for him who knows this to be the milking of the shining one, this shining (earth- ‘ cow) thus milks out all his desires. Tuirp BRAHMANA. 1. The fore-offerings (pray4ga), assuredly, are the seasons: hence there are five of them, for there are five seasons. 2. The gods and the Asuras, both of them sprang from Pragdpati, were once contending for this sacrifice, (which is) their father Prag4pati, the year: ‘Ours it (he) shall be!’ ‘Ours it (he) shall be!’ they said. 3. Then the gods went on praising and toiling. They saw these fore-offerings and worshipped with them. By means of them they gained (pra-gi) the seasons, the year; they deprived their rivals of the seasons, of the year: hence (the fore-offerings are) victories (pragaya), for, assuredly, pragaya is the very same term as pray4ga (fore-offering)!. And in the same way this one (the sacrificer) wins by means of them the seasons, the year; deprives his rivals of the seasons, of the year. This is the reason why he performs the fore-offerings. 4. The sacrificial food at these offerings consists of explains udanayan. In his commentary on Taitt. S. I, 6, 11 he interprets the analogous udanaishit by ‘he raises (or brings) the milk-pail ;’ where the St. Petersburg Dictionary apparently takes it in the sense of ‘he led the calf away from the cow.’ 1 In reality prayaga (from yag, ‘to sacrifice’) has, of course, nothing to do with pragaya (from gi, ‘to conquer’). I KANDA, 5 ADHYAYA, 3 BRAHMANA, 7. 145 clarified butter. Now the butter, indeed, is a thunderbolt, and with that thunderbolt, the butter, the gods gained the seasons, the year, and deprived their rivals of the seasons, of the year. And with that thunderbolt, the butter, he now, in the same way, gains the seasons, the year, and deprives his enemies of the seasons, of the year. For this reason clarified butter forms the sacrificial food at these (offerings). 5. Now this butter is the year’s own liquor: hence the gods gained it (the year) by means of its own liquor; and in the same way he also now gains it by means of its own liquor. This is the reason why clarified butter forms the sacrificial food at these (fore-offerings).
25. Now this butter is the year’s own liquor: hence the gods gained it (the year) by means of its own liquor; and in the same way he also now gains it by means of its own liquor. This is the reason why clarified butter forms the sacrificial food at these (fore-offerings). 6. Let him (the Adhvaryu) not move from that same spot where he may be standing when he calls for the fore-offerings. A battle, it is true, is witnessed whenever any one performs the fore-offerings, and whichever of the two combatants is worsted, that one, no doubt, retreats; and he who obtains the victory, advances still nearer: he (the Adhvaryu) might therefore (feel inclined to) step nearer and nearer (to the fire), and offer the oblations (while moving) nearer and nearer’. 7. This, however, he should not do; he should not move from that same spot where he may be standing when he calls for the fore-offerings. Let 1 Though the author does not state expressly that this change of position in performing the five fore-offerings is advocated by some other ritualists, he apparently argues in this passage against an _ actually adopted theory and practice, which the Satras also mention as optional. In the case of the Adhvaryu changing his position, he is at each successive fore-offering to pour the butter on a part of the fire east of the preceding one. Kéty. III, 2, 18-21. [12] L 146 SATAPATHA-BRAHMANA, him rather offer the (five) oblations in that part (of the fire) where he thinks there is the fiercest blaze ; for only by being offered in blazing (fire), oblations are successful. 8. He (the Adhvaryu), having called (on, and having been responded to by, the Agnidhra), says (to the Hotvz), ‘Pronounce the offering-prayer (y4gy4) to the Samidhs (kindling-sticks) !’ Thereby he kindles the spring; the spring, when kindled, kindles the other seasons; the seasons, when kindled, generate the creatures and ripen the plants. In the same (formula) he also implies the (four) remaining seasons, and in order to avoid sameness, he introduces the others by merely saying each time, ‘Pronounce the offering-prayer!’ For were he to say, ‘Pronounce the offering-prayer to Tantinapat!’ ‘Pronounce the offering-prayer to the Ids!’ and so on, he would commit (the fault of) repetition: hence he introduces the remaining (seasons or fore-offerings) by merely saying each time, ‘ Pronounce the offering-prayer'!’ 9. He (the Hotz) now pronounces the offeringprayer (y4gy4) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the
3He (the Hotz) now pronounces the offeringprayer (y4gy4) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the ? On the necessity of avoiding sameness of ritualistic practices cf. note on I, 3, 2, 8. The five fore-offerings (pray4ga, here identified with the five seasons) are addressed respectively to the kindling-sticks (samidh), to Tanfinap4t (or Narasamsa, both mystical forms of Agni), to the Ids (personifications of the forms of devotional feeling), to the sacrificial grass-covering of the altar (barhis), and to Agni and Soma (or other deities). Since, in introducing the first fore-offering, the Adhvaryu has mentioned its recipient, he is not to do so in the case of the remaining four. I KANDA, 5 ADHYAYA, 3 BRAHMANA, 12. 147 sacrificer) also appropriates the spring, and deprives his rivals of the spring: this is the reason why he pronounces the offering-prayer to the Samidhs. 1o. After that he pronounces the offering-prayer to Tanfinap4t. Tandnapat, doubtless, is the summer; for the summer burns the bodies (tanfin tapati) of these creatures. The gods, at that time, appropriated the summer, and deprived their rivals of the summer; and now this one also appropriates the summer, and deprives his rivals of the summer: this is the reason why he pronounces the offeringprayer to Tandnapat. 11. He then pronounces the offering-prayer to the Ids. The Ids (praises), doubtless, are the rains; they are the rains, inasmuch as the vile, crawling (vermin)? which shrink during the summer and winter, then (in the rainy season) move about in quest of food, as it were, praising (id) the rains: therefore the Ids are the rains. The gods, at that time, appropriated the rains, and deprived their rivals of the rains; and now this one also appropriates the rains, and deprives his rivals of the rains: this is the reason why he pronounces the offering-prayer to the Ids. 12. He then pronounces the offering-prayer to the Barhis (covering of sacrificial grass on the altar). The barhis, doubtless, is the autumn; the barhis is the autumn, inasmuch as these plants which shrink during the summer and winter grow by the rains, and in autumn lie spread open after the fashion of barhis: for this reason the barhis is the autumn. The gods, at that time, appropriated the autumn, and deprived their rivals of the autumn; 1 Such as lizards, alligators. Sayama. L 2 148 SATAPATHA-BRAHMANA. and now this one also appropriates the autumn, and deprives his rivals of the autumn: this is why he pronounces the prayer to the barhis.
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* A fanciful etymology of vasha/# from root vr#'sh, ‘to rain;’ for the true derivation of the word, see p. 88, note 2. * T.e. an offering made with a view to the obtainment of some special wish (kamyeshf). * Thus (or ‘they led it up to the udder of the cow’) SAyana 144 SATAPATHA-BRAHMANA. ‘Ye yagamahe!’ they sat down by her (for milking); with the vasha¢-call they milked her. The shining one, doubtless, is this (earth), and of her this is the milking: and for him who knows this to be the milking of the shining one, this shining (earth- ‘ cow) thus milks out all his desires. Tuirp BRAHMANA. 1. The fore-offerings (pray4ga), assuredly, are the seasons: hence there are five of them, for there are five seasons. 2. The gods and the Asuras, both of them sprang from Pragdpati, were once contending for this sacrifice, (which is) their father Prag4pati, the year: ‘Ours it (he) shall be!’ ‘Ours it (he) shall be!’ they said. 3. Then the gods went on praising and toiling. They saw these fore-offerings and worshipped with them. By means of them they gained (pra-gi) the seasons, the year; they deprived their rivals of the seasons, of the year: hence (the fore-offerings are) victories (pragaya), for, assuredly, pragaya is the very same term as pray4ga (fore-offering)!. And in the same way this one (the sacrificer) wins by means of them the seasons, the year; deprives his rivals of the seasons, of the year. This is the reason why he performs the fore-offerings. 4. The sacrificial food at these offerings consists of explains udanayan. In his commentary on Taitt. S. I, 6, 11 he interprets the analogous udanaishit by ‘he raises (or brings) the milk-pail ;’ where the St. Petersburg Dictionary apparently takes it in the sense of ‘he led the calf away from the cow.’ 1 In reality prayaga (from yag, ‘to sacrifice’) has, of course, nothing to do with pragaya (from gi, ‘to conquer’). I KANDA, 5 ADHYAYA, 3 BRAHMANA, 7. 145 clarified butter. Now the butter, indeed, is a thunderbolt, and with that thunderbolt, the butter, the gods gained the seasons, the year, and deprived their rivals of the seasons, of the year. And with that thunderbolt, the butter, he now, in the same way, gains the seasons, the year, and deprives his enemies of the seasons, of the year. For this reason clarified butter forms the sacrificial food at these (offerings). 5. Now this butter is the year’s own liquor: hence the gods gained it (the year) by means of its own liquor; and in the same way he also now gains it by means of its own liquor. This is the reason why clarified butter forms the sacrificial food at these (fore-offerings).
25. Now this butter is the year’s own liquor: hence the gods gained it (the year) by means of its own liquor; and in the same way he also now gains it by means of its own liquor. This is the reason why clarified butter forms the sacrificial food at these (fore-offerings). 6. Let him (the Adhvaryu) not move from that same spot where he may be standing when he calls for the fore-offerings. A battle, it is true, is witnessed whenever any one performs the fore-offerings, and whichever of the two combatants is worsted, that one, no doubt, retreats; and he who obtains the victory, advances still nearer: he (the Adhvaryu) might therefore (feel inclined to) step nearer and nearer (to the fire), and offer the oblations (while moving) nearer and nearer’. 7. This, however, he should not do; he should not move from that same spot where he may be standing when he calls for the fore-offerings. Let 1 Though the author does not state expressly that this change of position in performing the five fore-offerings is advocated by some other ritualists, he apparently argues in this passage against an _ actually adopted theory and practice, which the Satras also mention as optional. In the case of the Adhvaryu changing his position, he is at each successive fore-offering to pour the butter on a part of the fire east of the preceding one. Kéty. III, 2, 18-21. [12] L 146 SATAPATHA-BRAHMANA, him rather offer the (five) oblations in that part (of the fire) where he thinks there is the fiercest blaze ; for only by being offered in blazing (fire), oblations are successful. 8. He (the Adhvaryu), having called (on, and having been responded to by, the Agnidhra), says (to the Hotvz), ‘Pronounce the offering-prayer (y4gy4) to the Samidhs (kindling-sticks) !’ Thereby he kindles the spring; the spring, when kindled, kindles the other seasons; the seasons, when kindled, generate the creatures and ripen the plants. In the same (formula) he also implies the (four) remaining seasons, and in order to avoid sameness, he introduces the others by merely saying each time, ‘Pronounce the offering-prayer!’ For were he to say, ‘Pronounce the offering-prayer to Tantinapat!’ ‘Pronounce the offering-prayer to the Ids!’ and so on, he would commit (the fault of) repetition: hence he introduces the remaining (seasons or fore-offerings) by merely saying each time, ‘ Pronounce the offering-prayer'!’ 9. He (the Hotz) now pronounces the offeringprayer (y4gy4) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the
3He (the Hotz) now pronounces the offeringprayer (y4gy4) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the ? On the necessity of avoiding sameness of ritualistic practices cf. note on I, 3, 2, 8. The five fore-offerings (pray4ga, here identified with the five seasons) are addressed respectively to the kindling-sticks (samidh), to Tanfinap4t (or Narasamsa, both mystical forms of Agni), to the Ids (personifications of the forms of devotional feeling), to the sacrificial grass-covering of the altar (barhis), and to Agni and Soma (or other deities). Since, in introducing the first fore-offering, the Adhvaryu has mentioned its recipient, he is not to do so in the case of the remaining four. I KANDA, 5 ADHYAYA, 3 BRAHMANA, 12. 147 sacrificer) also appropriates the spring, and deprives his rivals of the spring: this is the reason why he pronounces the offering-prayer to the Samidhs. 1o. After that he pronounces the offering-prayer to Tanfinap4t. Tandnapat, doubtless, is the summer; for the summer burns the bodies (tanfin tapati) of these creatures. The gods, at that time, appropriated the summer, and deprived their rivals of the summer; and now this one also appropriates the summer, and deprives his rivals of the summer: this is the reason why he pronounces the offeringprayer to Tandnapat. 11. He then pronounces the offering-prayer to the Ids. The Ids (praises), doubtless, are the rains; they are the rains, inasmuch as the vile, crawling (vermin)? which shrink during the summer and winter, then (in the rainy season) move about in quest of food, as it were, praising (id) the rains: therefore the Ids are the rains. The gods, at that time, appropriated the rains, and deprived their rivals of the rains; and now this one also appropriates the rains, and deprives his rivals of the rains: this is the reason why he pronounces the offering-prayer to the Ids. 12. He then pronounces the offering-prayer to the Barhis (covering of sacrificial grass on the altar). The barhis, doubtless, is the autumn; the barhis is the autumn, inasmuch as these plants which shrink during the summer and winter grow by the rains, and in autumn lie spread open after the fashion of barhis: for this reason the barhis is the autumn. The gods, at that time, appropriated the autumn, and deprived their rivals of the autumn; 1 Such as lizards, alligators. Sayama. L 2 148 SATAPATHA-BRAHMANA. and now this one also appropriates the autumn, and deprives his rivals of the autumn: this is why he pronounces the prayer to the barhis.
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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