Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
117 and 19 have to be taken correlatively. 3 That is to say, he makes sure that the sacrificer has really obtained the object for which the sacrifice was undertaken,—the right to go to the heavenly world after his death. R 2 244 SATAPATHA-BRAHMANA. (the single stalk) after (the prastara)!’—‘ whither his (the sacrificer’s) other self went, thither make it now go,’ this is what he thereby says. [The Adhvaryu] having thrown it silently after, touches himself’, with the text (Vag. S. II, 16 f): ‘Guardian of the eye art thou, O Agni; guard mine eye!’ In this way also he does not throw himself into the fire after (the prastara or sacrificer). 20. He (the Agntdhra) then says? (to the Adhvaryu), ‘Discourse together!’—he thereby says, ‘Make him (the sacrificer) discourse with the gods.’ [The Adhvaryu asks], ‘Has he gone (to the gods), Agnidh ?’ whereby he says, ‘Has he really gone ?’— ‘He has gone!’ replies the other.—‘ Bid (the gods) hear!’ by these words he (the Adhvaryu) means to say, ‘Make him (the sacrificer) be heard, make him be noticed by the gods!’—‘ May (one or they) hear (sraushaé)!’ thereby he (the Agntdhra) means to say, ‘They know him, they have recognised him.’ Thus the Adhvaryu and the Agntdhra lead the sacrificer to the world of the gods. 21. He (the Adhvaryu) then says, ‘Good-speed to the divine Hotrvzs*!’ The divine Hotvis assuredly are these enclosing-sticks, since these are Agnis (fires): it is to them that he thereby bids goodspeed, and therefore he says, ‘good-speed to the 1 He touches himself near the heart, or, according to Vaidyanatha, he touches his eyes. After this he has, as usual, to touch the lustral water. See p. 2, note 2. * Here begins the samyuvika ; see p. 241, note I. ’ ‘Svagé dafvya hétribhyas. ’ The form daivy4 seems to ‘have become fixed before hotrz, in consequence of its frequent use, especially in the Aprt hymns, as nom. acc. dual dafvya hétar4; and in the invocation of the Ida, as nom. plur. dafvy4 hétéraA. 1 KAwpDA, 8 ADHYAYA, 3 BRAHMANA, 25. 245 divine Hotv7s !’—‘ Success (svasti) to the human!’ thereby he desires that this human Hotr7 may not fail. 22, He now throws the enclosing-sticks into the fire. The middle enclosing-stick he throws first, with the text (Vag. S. II, 17 a), ‘The stick which thou laidst around thee, O divine Agni, when thou wert concealed by the Pais, I bring thee for thy pleasure; may it not prove faithless to thee !’—With (ib. b), ‘Approach ye the place beloved of Agni!’ he throws the two others after it. 23. He then? seizes the guhd and the upabhvzt at the same time. For on the former occasion?, when he anoints (the prastara—sacrificer), he makes him an oblation, thinking, ‘ May he, as an oblation, go to the world of the gods!’ for this reason he seizes the guh and the upabhr7t at the same time.
223. He then? seizes the guhd and the upabhvzt at the same time. For on the former occasion?, when he anoints (the prastara—sacrificer), he makes him an oblation, thinking, ‘ May he, as an oblation, go to the world of the gods!’ for this reason he seizes the guh and the upabhr7t at the same time. 24. He seizes them for the Visve Dev44 (the Allgods). For, assuredly, when any sacrificial food is taken without being announced to any one deity, then all the gods think that they have a share in it. Now when he takes that sacrificial food, the (residue of ) butter, he does not announce it to any one deity ; and hence he takes up (the two spoons) for the Visve Deva, and thus makes that (residue of butter) the vaisvadeva® at the haviryagia. 25. He seizes them, with the text (V4g. S. II, 18), ' Here begins the offering of the remains (samsrava) of butter ; see p. 236, note 2. ? See par. 14 above. * The author again connects the havis-offering with the more solemn Soma-sacrifice; the third, or evening, libation of Soma being supposed to belong to the Visve Devah; cf. Vig. S. XIX, 26; Ait. Br. VI, 4. 246 SATAPATHA-BRAHMANA. ‘ The residue (of the butter) ye have for your share, ye, mighty by (this) food!’ the residue, of course, is that which remains ;—‘O ye gods, staying on the prastara, and representing the enclosing-sticks};’ for both the prastara and the enclosing-sticks have been thrown into the fire ;—‘AI1 of you, applauding this speech,’ thereby he makes it the vaisvadeva (belonging to the Visve Deva) ;—‘ Be seated on this couch of grass (barhis) and enjoy yourselves! Svah4! V4?!’ as one offers what has been consecrated by ‘vashazd, this (residue) thereby becomes such for him (the sacrificer). 26. For whomsoever they take the sacrificial food from a cart, for him they unyoke (the spoons, by placing them) on the yoke of that cart, thinking, ‘Where we yoke, there we also unyoke $;’ for from the same place where they yoke, they also unyoke. For him, on the other hand, for whom they take it from a jar, (they unyoke the spoons, by placing them) on the wooden sword, thinking,‘ Where we yoke, there we also unyoke;’ for from the same place where they yoke, they also unyoke. 27. Yoke-fellows, indeed, are these two spoons for the sacrifice : he yokes them when he starts * (or, 1 Paridhey 4A, literally ‘ye who are to be laid around;’ according to Mahfdhara=paridhibhavas. The Kanva text has paridhayaA, ‘enclosing-sticks.’ The Black Yagus (Taitt. S.I, 1, 13, 2) has ‘barhishadaA (sitting on the barhis)’ instead. 2 The original meaning of this sacrificial call, as of the apparently allied vasha/, vausha/, appears to be, ‘May he (Agni) carry it (the oblation to the deity)!’ Cf. p. 88, note 2.. 5 See I, 1, 2, 8.
3S.I, 1, 13, 2) has ‘barhishadaA (sitting on the barhis)’ instead. 2 The original meaning of this sacrificial call, as of the apparently allied vasha/, vausha/, appears to be, ‘May he (Agni) carry it (the oblation to the deity)!’ Cf. p. 88, note 2.. 5 See I, 1, 2, 8. * This seems to refer to the time when he gets the spoons ready for their sacred use. He then wipes them with sacrificial grass ; that is, he, as it were, rubs down the horses before starting on his journey to the world of the gods. See p. 68, note 1. I KANDA, 9 ADHYAYA, I BRAHMANA, I. 247 first uses them). Now, were he only to release (unyoke) either of them after putting it down, it would fall down just as a draught animal? (would, if made to lie down before being unyoked). At the Svish¢akvzt these two undergo an unyoking: he then lays them down, and so unyokes them. He then yokes them again, at the after-offerings. Having performed the after-offerings, he effects another unyoking: he lays them down, and so unyokes them. Thereupon he yokes them again when he seizes them both at the same time; and when he has travelled over the way for which he has yoked them, he unyokes them. After the sacrifice offspring (is produced). Hence this man yokes (unites), and then unyokes, and again yokes them; and when he has travelled over the way for which he yoked them, he finally unyokes them. He lays (the spoons) down, with the text (Vag. S. II, 19 a), ‘Fond of butter are ye; protect the two yoke-fellows! gracious are ye: lead me to grace!’ whereby he says, ‘good are ye: lead me to goodness!’ NintH ApuyAya. First BRAHMANA. 1. Now? when (the Adhvaryu) says, ‘The divine Hotrzs are summoned for the proclamation of success, 1T adopt the interpretation of Harisvamin, who translates avarkhet by adhak patet. The St. Petersb. Dict. apparently proposes ‘he would unharness them, as he would unharness a horse (or team).’ According to Harisvamin, the author here controverts the view of the Xarakas (farakasruti), who apparently taught that the (symbolical) unharnessing of the spoons should succeed their being laid down on the yoke; while our author maintains that the unharnessing should precede the laying down. * The author now proceeds to give in detail the formulas to be recited by the Hotr? during the ceremonies treated in the preceding Brahmama (see p. 236, note 2); pars. 1-23 treating of the sOktavaka; pars. 24-29 of the samyuvdka. 248 SATAPATHA-BRAHMANA. the human one is called upon for the song of praise (stkta-v4ka);’ and when the Hotvz thereupon recites, he recites good words only’: he thereby invokes a blessing on the sacrificer. It is indeed after the sacrifice that he thus invokes a blessing. A twofold reason there is for his invoking the blessing after the sacrifice.
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.
117 and 19 have to be taken correlatively. 3 That is to say, he makes sure that the sacrificer has really obtained the object for which the sacrifice was undertaken,—the right to go to the heavenly world after his death. R 2 244 SATAPATHA-BRAHMANA. (the single stalk) after (the prastara)!’—‘ whither his (the sacrificer’s) other self went, thither make it now go,’ this is what he thereby says. [The Adhvaryu] having thrown it silently after, touches himself’, with the text (Vag. S. II, 16 f): ‘Guardian of the eye art thou, O Agni; guard mine eye!’ In this way also he does not throw himself into the fire after (the prastara or sacrificer). 20. He (the Agntdhra) then says? (to the Adhvaryu), ‘Discourse together!’—he thereby says, ‘Make him (the sacrificer) discourse with the gods.’ [The Adhvaryu asks], ‘Has he gone (to the gods), Agnidh ?’ whereby he says, ‘Has he really gone ?’— ‘He has gone!’ replies the other.—‘ Bid (the gods) hear!’ by these words he (the Adhvaryu) means to say, ‘Make him (the sacrificer) be heard, make him be noticed by the gods!’—‘ May (one or they) hear (sraushaé)!’ thereby he (the Agntdhra) means to say, ‘They know him, they have recognised him.’ Thus the Adhvaryu and the Agntdhra lead the sacrificer to the world of the gods. 21. He (the Adhvaryu) then says, ‘Good-speed to the divine Hotrvzs*!’ The divine Hotvis assuredly are these enclosing-sticks, since these are Agnis (fires): it is to them that he thereby bids goodspeed, and therefore he says, ‘good-speed to the 1 He touches himself near the heart, or, according to Vaidyanatha, he touches his eyes. After this he has, as usual, to touch the lustral water. See p. 2, note 2. * Here begins the samyuvika ; see p. 241, note I. ’ ‘Svagé dafvya hétribhyas. ’ The form daivy4 seems to ‘have become fixed before hotrz, in consequence of its frequent use, especially in the Aprt hymns, as nom. acc. dual dafvya hétar4; and in the invocation of the Ida, as nom. plur. dafvy4 hétéraA. 1 KAwpDA, 8 ADHYAYA, 3 BRAHMANA, 25. 245 divine Hotv7s !’—‘ Success (svasti) to the human!’ thereby he desires that this human Hotr7 may not fail. 22, He now throws the enclosing-sticks into the fire. The middle enclosing-stick he throws first, with the text (Vag. S. II, 17 a), ‘The stick which thou laidst around thee, O divine Agni, when thou wert concealed by the Pais, I bring thee for thy pleasure; may it not prove faithless to thee !’—With (ib. b), ‘Approach ye the place beloved of Agni!’ he throws the two others after it. 23. He then? seizes the guhd and the upabhvzt at the same time. For on the former occasion?, when he anoints (the prastara—sacrificer), he makes him an oblation, thinking, ‘ May he, as an oblation, go to the world of the gods!’ for this reason he seizes the guh and the upabhr7t at the same time.
223. He then? seizes the guhd and the upabhvzt at the same time. For on the former occasion?, when he anoints (the prastara—sacrificer), he makes him an oblation, thinking, ‘ May he, as an oblation, go to the world of the gods!’ for this reason he seizes the guh and the upabhr7t at the same time. 24. He seizes them for the Visve Dev44 (the Allgods). For, assuredly, when any sacrificial food is taken without being announced to any one deity, then all the gods think that they have a share in it. Now when he takes that sacrificial food, the (residue of ) butter, he does not announce it to any one deity ; and hence he takes up (the two spoons) for the Visve Deva, and thus makes that (residue of butter) the vaisvadeva® at the haviryagia. 25. He seizes them, with the text (V4g. S. II, 18), ' Here begins the offering of the remains (samsrava) of butter ; see p. 236, note 2. ? See par. 14 above. * The author again connects the havis-offering with the more solemn Soma-sacrifice; the third, or evening, libation of Soma being supposed to belong to the Visve Devah; cf. Vig. S. XIX, 26; Ait. Br. VI, 4. 246 SATAPATHA-BRAHMANA. ‘ The residue (of the butter) ye have for your share, ye, mighty by (this) food!’ the residue, of course, is that which remains ;—‘O ye gods, staying on the prastara, and representing the enclosing-sticks};’ for both the prastara and the enclosing-sticks have been thrown into the fire ;—‘AI1 of you, applauding this speech,’ thereby he makes it the vaisvadeva (belonging to the Visve Deva) ;—‘ Be seated on this couch of grass (barhis) and enjoy yourselves! Svah4! V4?!’ as one offers what has been consecrated by ‘vashazd, this (residue) thereby becomes such for him (the sacrificer). 26. For whomsoever they take the sacrificial food from a cart, for him they unyoke (the spoons, by placing them) on the yoke of that cart, thinking, ‘Where we yoke, there we also unyoke $;’ for from the same place where they yoke, they also unyoke. For him, on the other hand, for whom they take it from a jar, (they unyoke the spoons, by placing them) on the wooden sword, thinking,‘ Where we yoke, there we also unyoke;’ for from the same place where they yoke, they also unyoke. 27. Yoke-fellows, indeed, are these two spoons for the sacrifice : he yokes them when he starts * (or, 1 Paridhey 4A, literally ‘ye who are to be laid around;’ according to Mahfdhara=paridhibhavas. The Kanva text has paridhayaA, ‘enclosing-sticks.’ The Black Yagus (Taitt. S.I, 1, 13, 2) has ‘barhishadaA (sitting on the barhis)’ instead. 2 The original meaning of this sacrificial call, as of the apparently allied vasha/, vausha/, appears to be, ‘May he (Agni) carry it (the oblation to the deity)!’ Cf. p. 88, note 2.. 5 See I, 1, 2, 8.
3S.I, 1, 13, 2) has ‘barhishadaA (sitting on the barhis)’ instead. 2 The original meaning of this sacrificial call, as of the apparently allied vasha/, vausha/, appears to be, ‘May he (Agni) carry it (the oblation to the deity)!’ Cf. p. 88, note 2.. 5 See I, 1, 2, 8. * This seems to refer to the time when he gets the spoons ready for their sacred use. He then wipes them with sacrificial grass ; that is, he, as it were, rubs down the horses before starting on his journey to the world of the gods. See p. 68, note 1. I KANDA, 9 ADHYAYA, I BRAHMANA, I. 247 first uses them). Now, were he only to release (unyoke) either of them after putting it down, it would fall down just as a draught animal? (would, if made to lie down before being unyoked). At the Svish¢akvzt these two undergo an unyoking: he then lays them down, and so unyokes them. He then yokes them again, at the after-offerings. Having performed the after-offerings, he effects another unyoking: he lays them down, and so unyokes them. Thereupon he yokes them again when he seizes them both at the same time; and when he has travelled over the way for which he has yoked them, he unyokes them. After the sacrifice offspring (is produced). Hence this man yokes (unites), and then unyokes, and again yokes them; and when he has travelled over the way for which he yoked them, he finally unyokes them. He lays (the spoons) down, with the text (Vag. S. II, 19 a), ‘Fond of butter are ye; protect the two yoke-fellows! gracious are ye: lead me to grace!’ whereby he says, ‘good are ye: lead me to goodness!’ NintH ApuyAya. First BRAHMANA. 1. Now? when (the Adhvaryu) says, ‘The divine Hotrzs are summoned for the proclamation of success, 1T adopt the interpretation of Harisvamin, who translates avarkhet by adhak patet. The St. Petersb. Dict. apparently proposes ‘he would unharness them, as he would unharness a horse (or team).’ According to Harisvamin, the author here controverts the view of the Xarakas (farakasruti), who apparently taught that the (symbolical) unharnessing of the spoons should succeed their being laid down on the yoke; while our author maintains that the unharnessing should precede the laying down. * The author now proceeds to give in detail the formulas to be recited by the Hotr? during the ceremonies treated in the preceding Brahmama (see p. 236, note 2); pars. 1-23 treating of the sOktavaka; pars. 24-29 of the samyuvdka. 248 SATAPATHA-BRAHMANA. the human one is called upon for the song of praise (stkta-v4ka);’ and when the Hotvz thereupon recites, he recites good words only’: he thereby invokes a blessing on the sacrificer. It is indeed after the sacrifice that he thus invokes a blessing. A twofold reason there is for his invoking the blessing after the sacrifice.
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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