Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I KANDA, 8 ADHYAYA, 2 BRAHMANA, 5. 231 stick (which was reserved at the time of kindling)?. He thereby kindles that (fire): ‘Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished!’ thus he thinks, and for this reason he puts on the samidh. 4. The Hotvz consecrates it (the kindling-stick), with the formula (Vag. S. II, 14a), ‘This, O Agni, is thy kindler; mayest thou grow and increase by it; and may we also grow and increase!’ for even as before he recited over the fire when it was being kindled, so also now he recites. This is the Hotvz's duty; but the sacrificer himself may pronounce the consecratory formula, if he think that the Hotv7 does not know it %, 5. He (the Agntdhra) then sweeps (the fire) together. He thereby harnesses it: ‘Thus harnessed, may it convey (to the gods) what part of the sacrifice still remains unaccomplished!’ thus he thinks, and for this reason he sweeps it together. He sweeps 1 See I, 4,1, 38. The Adhvaryu takes the fresh stick (samidh), asks the permission of the Brahman to step forward for the afterofferings; and orders the Agnidhra to put the stick on, and trim, the fire. Whilst the Brahman mutters his formula (Vag. S. II, 12-13), ‘This thy sacrifice, O divine Savitrz, they proclaimed to Brthaspati, the Brahman,’ &c. (see 1,7, 4, 21), the Agntdhra executes the Adhvaryu’s orders. Katy. III, 5,1; II, 2, 21. ? That is to say (as would appear), if the Hotr7 follows a school which does not recognise this particular ceremony as belonging to the Hotr2’s ritual. Thus the Asval. Sr. makes no mention of it, and hence a Hotr? belonging to the Sakala or Bashkala sikhas would not undertake the recitation of this consecratory formula. The Sankhay. Sr., on the other hand, does prescribe it (cf. Hillebrandt, Neu- und Vollm. p. 135, note 4), and a Hotr? of the Kaushftaki-s4kh4 would accordingly claim it as his privilege or duty to consecrate the samidh. For a somewhat different view, cf. Weber, Ind. Stud. X, 155; V, 408. 232 SATAPATHA-BRAHMANA. once (with the band of the fire-wood along each of the three enclosing-sticks); for thrice each time they swept for the gods on the former occasion’: ‘Lest we should do it in the same way as for the gods;’ thus he thinks, and accordingly he sweeps once each time in order to avoid repetition (of sacrificial performance). Repetition he would undoubtedly commit, if he were to sweep thrice the first time and thrice the second: for this reason he sweeps once (along each stick). 6. He sweeps (each time), with the formula (Vag. S. II, 14b), ‘O Agni, food-gainer, I cleanse thee, the food-gainer, who hast hastened to the food!’ On the former occasion he said, ‘thee who art about to hasten (to the food),’ for on that occasion he was indeed about to hasten thither; now, however, he says, ‘who hast hastened (to the food),’ for now he has indeed hastened thither: for this reason he says ‘thee who hast hastened.’
27. He now makes the after-offerings. Whatever gods he invokes by means of this sacrifice, and for whichever of them this sacrifice is performed, to all offering has now been made; and to all those to whom offering has been made, he now, after that, offers once more: hence the name ‘after-offerings.’ 8. Now this is why he makes the after-offerings. The after-offerings assuredly are the metres?, and the metres are the cattle of the gods: hence as cattle, when harnessed, here convey (burdens) for men, so in like manner the metres, being harnessed, ' See I, 4,4, 14. While, on the former occasion, the Agntdhra in sweeping moved round the fire, on the present occasion he remains standing on the north side of it. Katy. III, 5, 4. ? See I, 3, 2, 8, 9. 1 KANDA, 8 ADHYAYA, 2 BRAHMANA, 12. 233 convey the sacrifice to the gods. Now the occasion on which the metres gratified the gods, and for which the gods, in their turn, then gratified the metres, was when before this the metres, on being harnessed, conveyed the sacrifice to the gods and thereby gratified them. 9. And this again is why he makes the afterofferings. The after-offerings are the metres: hence he thereby gratifies the metres, and for this reason also he makes the after-offerings. By whatever team, therefore, he has himself drawn, that (team) he would thereby unyoke, saying, ‘Give it to drink, feed it well!’ and thus his team is propitiated. 10. In the first place he makes offering to the Barhis (sacrificial-grass covering). Though the smallest metre, the gdyatri is yoked first of the metres!; and this on account of its strength, since, having become a falcon, it carried off the Soma from heaven*. They consider it unseemly, however, that the gdyatri, being the smallest metre, should be yoked first of the metres; and the gods accordingly arranged the metres here, at the after-offerings, so as it ought to be, ‘lest there should be a confusion.’ 11. In the first place, then, he offers to the Barhis. The Barhis indeed is this world; the Barhis is the plants: hence he thereby bestows plants on this world, and these plants are firmly rooted in this world. Now this entire universe (gagat) is contained in this (metre), and therefore the latter is (called) gagati: this is why they have placed the gagati metre first. 12. In the second place he offers to Nardsamsa. 1 See, for instance, I, 3, 4, 6. ® For this myth, see I, 7, 1,1. 234 SATAPATHA-BRAHMANA. Now, Nardsamsa is the air. Man (nara), namely, means (human) being; and these same beings move about in the air speaking aloud. And when he (man) speaks, they say ‘he chants (sams);’ and therefore Nardsamsa is the air’. But the trish¢ubh | also is the air ?, and for this reason they have placed the trish¢ubh second.
3Man (nara), namely, means (human) being; and these same beings move about in the air speaking aloud. And when he (man) speaks, they say ‘he chants (sams);’ and therefore Nardsamsa is the air’. But the trish¢ubh | also is the air ?, and for this reason they have placed the trish¢ubh second. 13. Then Agni is the last (to whom offering is made). Agni assuredly is the gAyatrt; and therefore they placed the gdyatrt last. In this way they established the metres in complete and proper order ; and hence no confusion here takes place. 14. The Adhvaryu® says (to the Hotr2), ‘ Pronounce the offering-prayer (yA4gy4) to the gods!’ and the Hotrz (begins his prayer) at all (the three offerings) with ‘The divine....’ For the metres assuredly are the gods of the gods, since they are their cattle, and cattle means a home, and a home is a safe resting-place. The after-offerings, doubtless, are the metres: therefore the Adhvaryu says, ‘ Pronounce the offering-prayer to the gods!’ and at all of them the Hotv7 begins with ‘ The divine... ? That is, because man (nara) speaks, chants (samsati) in it. * Either because both are in the middle (viz. the trish/ubh of the three chief metres, and the air between heaven and earth), or because they consist of eleven parts (viz. the trish/ubh of eleven syllables, and the air having ten directions, Sat. Br. VI, 2, 2, 34; VIII, 4, 2, 13, with itself as the eleventh), or because they are both connected with Rudra. Comm. * As on previous occasions, the Adhvaryu first calls on the Agnidhra, ‘ Bid (Agni) hear (o sravaya)!’ and the latter responds by ‘ Yea, may (he) hear (astu srausha/)!’ This is repeated before each of the two other after-offerings. See I, 5, 2, 16. ‘ The drift of the argument of this paragraph is not quite clear to me. The after-offerings have for their deities the metres, and hence the latter are apparently called the deities of the deities, that is, of the 1 KANDA, 8 ADHYAYA, 2 BRAHMANA, 16. 235 15. [‘The divine Barhis (or Nardsamsa) may accept (the offering)] for abundant obtainment of abundant gift! [Vausha¢!]’ For a deity only the vasha¢-call is pronounced, to a deity only offering is made; but here at the after-offerings there is no (proper) deity'. When he says ‘ The divine Barhis,’ in this there is neither Agni, nor Indra, nor Soma; when he says ‘The divine Nardsamsa,’ neither is there in this anything whatever (of the nature of a god); and what Agni there is (in the third offering-prayer), he indeed is virtually the gAyatrt. 16. The reason, then, why he offers with the formula ‘for abundant obtainment of abundant gift 2,’
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.
1I KANDA, 8 ADHYAYA, 2 BRAHMANA, 5. 231 stick (which was reserved at the time of kindling)?. He thereby kindles that (fire): ‘Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished!’ thus he thinks, and for this reason he puts on the samidh. 4. The Hotvz consecrates it (the kindling-stick), with the formula (Vag. S. II, 14a), ‘This, O Agni, is thy kindler; mayest thou grow and increase by it; and may we also grow and increase!’ for even as before he recited over the fire when it was being kindled, so also now he recites. This is the Hotvz's duty; but the sacrificer himself may pronounce the consecratory formula, if he think that the Hotv7 does not know it %, 5. He (the Agntdhra) then sweeps (the fire) together. He thereby harnesses it: ‘Thus harnessed, may it convey (to the gods) what part of the sacrifice still remains unaccomplished!’ thus he thinks, and for this reason he sweeps it together. He sweeps 1 See I, 4,1, 38. The Adhvaryu takes the fresh stick (samidh), asks the permission of the Brahman to step forward for the afterofferings; and orders the Agnidhra to put the stick on, and trim, the fire. Whilst the Brahman mutters his formula (Vag. S. II, 12-13), ‘This thy sacrifice, O divine Savitrz, they proclaimed to Brthaspati, the Brahman,’ &c. (see 1,7, 4, 21), the Agntdhra executes the Adhvaryu’s orders. Katy. III, 5,1; II, 2, 21. ? That is to say (as would appear), if the Hotr7 follows a school which does not recognise this particular ceremony as belonging to the Hotr2’s ritual. Thus the Asval. Sr. makes no mention of it, and hence a Hotr? belonging to the Sakala or Bashkala sikhas would not undertake the recitation of this consecratory formula. The Sankhay. Sr., on the other hand, does prescribe it (cf. Hillebrandt, Neu- und Vollm. p. 135, note 4), and a Hotr? of the Kaushftaki-s4kh4 would accordingly claim it as his privilege or duty to consecrate the samidh. For a somewhat different view, cf. Weber, Ind. Stud. X, 155; V, 408. 232 SATAPATHA-BRAHMANA. once (with the band of the fire-wood along each of the three enclosing-sticks); for thrice each time they swept for the gods on the former occasion’: ‘Lest we should do it in the same way as for the gods;’ thus he thinks, and accordingly he sweeps once each time in order to avoid repetition (of sacrificial performance). Repetition he would undoubtedly commit, if he were to sweep thrice the first time and thrice the second: for this reason he sweeps once (along each stick). 6. He sweeps (each time), with the formula (Vag. S. II, 14b), ‘O Agni, food-gainer, I cleanse thee, the food-gainer, who hast hastened to the food!’ On the former occasion he said, ‘thee who art about to hasten (to the food),’ for on that occasion he was indeed about to hasten thither; now, however, he says, ‘who hast hastened (to the food),’ for now he has indeed hastened thither: for this reason he says ‘thee who hast hastened.’
27. He now makes the after-offerings. Whatever gods he invokes by means of this sacrifice, and for whichever of them this sacrifice is performed, to all offering has now been made; and to all those to whom offering has been made, he now, after that, offers once more: hence the name ‘after-offerings.’ 8. Now this is why he makes the after-offerings. The after-offerings assuredly are the metres?, and the metres are the cattle of the gods: hence as cattle, when harnessed, here convey (burdens) for men, so in like manner the metres, being harnessed, ' See I, 4,4, 14. While, on the former occasion, the Agntdhra in sweeping moved round the fire, on the present occasion he remains standing on the north side of it. Katy. III, 5, 4. ? See I, 3, 2, 8, 9. 1 KANDA, 8 ADHYAYA, 2 BRAHMANA, 12. 233 convey the sacrifice to the gods. Now the occasion on which the metres gratified the gods, and for which the gods, in their turn, then gratified the metres, was when before this the metres, on being harnessed, conveyed the sacrifice to the gods and thereby gratified them. 9. And this again is why he makes the afterofferings. The after-offerings are the metres: hence he thereby gratifies the metres, and for this reason also he makes the after-offerings. By whatever team, therefore, he has himself drawn, that (team) he would thereby unyoke, saying, ‘Give it to drink, feed it well!’ and thus his team is propitiated. 10. In the first place he makes offering to the Barhis (sacrificial-grass covering). Though the smallest metre, the gdyatri is yoked first of the metres!; and this on account of its strength, since, having become a falcon, it carried off the Soma from heaven*. They consider it unseemly, however, that the gdyatri, being the smallest metre, should be yoked first of the metres; and the gods accordingly arranged the metres here, at the after-offerings, so as it ought to be, ‘lest there should be a confusion.’ 11. In the first place, then, he offers to the Barhis. The Barhis indeed is this world; the Barhis is the plants: hence he thereby bestows plants on this world, and these plants are firmly rooted in this world. Now this entire universe (gagat) is contained in this (metre), and therefore the latter is (called) gagati: this is why they have placed the gagati metre first. 12. In the second place he offers to Nardsamsa. 1 See, for instance, I, 3, 4, 6. ® For this myth, see I, 7, 1,1. 234 SATAPATHA-BRAHMANA. Now, Nardsamsa is the air. Man (nara), namely, means (human) being; and these same beings move about in the air speaking aloud. And when he (man) speaks, they say ‘he chants (sams);’ and therefore Nardsamsa is the air’. But the trish¢ubh | also is the air ?, and for this reason they have placed the trish¢ubh second.
3Man (nara), namely, means (human) being; and these same beings move about in the air speaking aloud. And when he (man) speaks, they say ‘he chants (sams);’ and therefore Nardsamsa is the air’. But the trish¢ubh | also is the air ?, and for this reason they have placed the trish¢ubh second. 13. Then Agni is the last (to whom offering is made). Agni assuredly is the gAyatrt; and therefore they placed the gdyatrt last. In this way they established the metres in complete and proper order ; and hence no confusion here takes place. 14. The Adhvaryu® says (to the Hotr2), ‘ Pronounce the offering-prayer (yA4gy4) to the gods!’ and the Hotrz (begins his prayer) at all (the three offerings) with ‘The divine....’ For the metres assuredly are the gods of the gods, since they are their cattle, and cattle means a home, and a home is a safe resting-place. The after-offerings, doubtless, are the metres: therefore the Adhvaryu says, ‘ Pronounce the offering-prayer to the gods!’ and at all of them the Hotv7 begins with ‘ The divine... ? That is, because man (nara) speaks, chants (samsati) in it. * Either because both are in the middle (viz. the trish/ubh of the three chief metres, and the air between heaven and earth), or because they consist of eleven parts (viz. the trish/ubh of eleven syllables, and the air having ten directions, Sat. Br. VI, 2, 2, 34; VIII, 4, 2, 13, with itself as the eleventh), or because they are both connected with Rudra. Comm. * As on previous occasions, the Adhvaryu first calls on the Agnidhra, ‘ Bid (Agni) hear (o sravaya)!’ and the latter responds by ‘ Yea, may (he) hear (astu srausha/)!’ This is repeated before each of the two other after-offerings. See I, 5, 2, 16. ‘ The drift of the argument of this paragraph is not quite clear to me. The after-offerings have for their deities the metres, and hence the latter are apparently called the deities of the deities, that is, of the 1 KANDA, 8 ADHYAYA, 2 BRAHMANA, 16. 235 15. [‘The divine Barhis (or Nardsamsa) may accept (the offering)] for abundant obtainment of abundant gift! [Vausha¢!]’ For a deity only the vasha¢-call is pronounced, to a deity only offering is made; but here at the after-offerings there is no (proper) deity'. When he says ‘ The divine Barhis,’ in this there is neither Agni, nor Indra, nor Soma; when he says ‘The divine Nardsamsa,’ neither is there in this anything whatever (of the nature of a god); and what Agni there is (in the third offering-prayer), he indeed is virtually the gAyatrt. 16. The reason, then, why he offers with the formula ‘for abundant obtainment of abundant gift 2,’
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.