Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1K4ty. III, 7,5. The Agntdhra sits down in the same way north of the fire, with his face to the south, and the Hotr?' in the middle; cf. Hillebrandt, Neu- und Vollm. p. 1g1. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 7. 257 4. According to -others, the Adhvaryu passes between the wife (and the G4rhapatya fire). Let him not, however, do this either; for were he to pass that way, he would cut off the wife from the sacrifice. Along the east side of the Garhapatya and the inner side of the Ahavantya (he passes) ; for thus he is not outside the sacrifice; and as before, in walking forward (to the Ahavantya), he passed along the inner side, so he now also takes that path. 5. They now perform the patnisamy4gas. From the sacrifice offspring is assuredly produced; and (that offspring) produced from the sacrifice is produced from union; and (the offspring) produced from union is produced after (in consequence of) the completion! of the sacrifice: hence one thereby (i.e. by the patntsamzy4gas) causes that (offspring) to be produced by means of a productive union after the completion of the sacrifice. And so now also offspring is produced by means of a productive union after the completion of the sacrifice. This is why they now perform the patntsamyagas. 6. He makes offering to four deities. Four doubtless means a couple; for a couple means a pair (dvandva, lit. two and two), and two and two indeed they are: thus a productive union is thereby effected; and accordingly he makes offering to four deities. 7. He makes (the offerings) of butter for sacrificial food. Butter indeed means seed: hence he thereby scatters seed, and therefore makes them of butter for sacrificial food. 1 Or, ‘is produced from the hind-part of the sacrifice,’ i.e. from the sacrificer’s wife, seated behind the altar, see par. 3. (12] Ss 258 SATAPATHA-BRAHMANA. 8. In a low voice they engage in this (performance)#. Secretly, doubtless, union takes place; and secretly also (takes place) what (is spoken) in a low voice: this is why they perform in a low voice. ; 9. He first makes offering to Soma. Soma indeed means seed; hence he thereby scatters seed: this is why he makes offering to Soma. 10. He then makes offering to Tvash¢rz. Now, it is Tvash¢vz who transforms seed which is scattered. Accordingly it is he who transforms the seed now scattered?: this is why he makes offering to Tvashérz. 11. He then makes offering to the wives of the gods. In the wives, in the womb, the seed assuredly is planted, and thence it is produced; hence he thereby plants the seed in the wives, in the womb ; and thence it is produced: for this reason he makes offering to the wives of the gods. 12. When he offers to the wives of the gods, he shuts (the fire) out from view on the eastern side ; for, up to the time when they offer to the samish/ayagus, the deities continue waiting, thinking, ‘ This
212. When he offers to the wives of the gods, he shuts (the fire) out from view on the eastern side ; for, up to the time when they offer to the samish/ayagus, the deities continue waiting, thinking, ‘ This 1 The Adhvaryu calls on the Hotr?: ‘For Soma (Tvashér1, &c. respectively)’ (in a low voice)—‘ recite!’ (aloud). The Hotz? then recites the invitatory prayer (anuvaky4, for which see Asv. St. I, 10, 5) in a low voice, except the concluding ‘om!’ which he pronounces aloud. The Adhvaryu now calls on the Agnidhra, who responds with ‘Astu srausha/’ Thereupon the Adhvaryu calls on the Hotr1, ‘For Soma,’ &c. (in a low voice),—‘ pronounce the offering prayer!’ (aloud); and the Hotr‘ recites the y4gy4, in a low voice, except the concluding ‘Vausha/,’ which is pronounced aloud, and simultaneously with which the Adhvaryu pours the oblation (consisting of four ladlings of butter from the butter-pot into the guhfi, by means of the sruva) into the fire. * He does so in his capacity of divine artificer and architect. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 15. 259 he must offer up to us!’ He thereby conceals (this offering) from them; and accordingly Yag#avalkya says, ‘Whenever human women here eat! (they do so) apart from men.’ 13. He then makes offering to Agni, the householder. Agni, indeed, is this world: hence it is for this world that he thereby produces offspring and that this offspring is produced : this is why he makes offering to Agni, the householder. 14. This (ceremony) concludes with the id4*; for here are neither enclosing-sticks nor the prastarabunch. For on that occasion when he wishes the sacrificer good-speed (svag4)® by (offering) the prastara, good-speed is at the same time wished to this consort also, since the wife comes (immediately) after the husband. But were he to use a substitute for the prastara-bunch, he would produce lassitude (in the wife): for this reason this (ceremony) should conclude with the id4. Nevertheless a substitute for the prastara is (optionally) made. 15. If he choose to use a substitute for the prastara, he thereby wishes the wife good-speed just as 1 Gighatsanti, ‘eat greedily, swallow their food.’ The K4zva text does not mention YAgviavalkya, but merely says, ‘hence women also here swallow their food apart from men.’ 2 The id4-ceremony (I, 8, 1, 18) is repeated after the patntsamyagas, together with the Samyuv4ka and the offering of remains, but with special reference to the mistress of the house. Since the prastara-bunch and the enclosing-sticks have already been consumed by the fire, the Siktavaka is omitted on the present occasion ; the Adhvaryu merely throwing a stalk of the reed-grass of the veda into the fire, as a substitute for the stalk of the prastara (representing the sacrificer). > See I, 8, 3, rx seq. 260 SATAPATHA-BRAHMAMA. he wishes the sacrificer good-speed by means of the prastara.
3> See I, 8, 3, rx seq. 260 SATAPATHA-BRAHMAMA. he wishes the sacrificer good-speed by means of the prastara. 16. If he choose to use «u substitute for the prastara, he plucks out one stalk from the veda, and anoints its top in the guhd, its middle part in the sruva, and its lower end in the butter-pan. 17. The Agntdhra then says, ‘ Throw (it) after"! [The Adhvaryu] having thrown it silently after (the prastara into the fire), touches himself, with the text (Vag. S. II, 16 f), ‘Guardian of the eye art thou, O Agni, guard mine eye!’ and in this way he avoids throwing himself after (the prastara into the fire). 18. He (the Agntdhra) then says (to the Adhvaryu), ‘Discourse together!’ (The Adhvaryu says), ‘Has he gone (to the gods), Agnidh?’ ‘He has gone!’ ‘Bid (the gods) hear!’ ‘May (one or they) hear!’ ‘ Good-speed to the divine Hotzzs! Success to the human!’ [Then the Adhvaryu to the Hotzz], ‘Pronounce the “ All-hail and blessing !”’ 19. Thereupon? he (the Adhvaryu) seizes at the same time the guhd and sruva. On the former occasion® indeed, by anointing (the prastara), he 1 See I, 8, 3, 19 seq. 2 That is, after the Hotri has again recited the Samyuvaka, in the same way as above, I, 9, 1, 26-29. 5 Viz. at the offering of the remains of butter (I, 8, 3, 23), of which the present ceremony is the counterpart. Dr.Hillebrandt, Neu- und Vollm. p. 160, (after a scholiast) calls this modification Pragraha- ~ homa (offered to Agni adabdhayu asitama). According to Katy. III, 7,18; 19, this ceremony is followed by the performance, in the Dakshiwa fire, of two(guhoti) oblations of butter, to Agni samvesapati and Sarasvatt respectively (see the formulas Vag. S. II, 20 b, c); and the pish/alepa-4huti to the Visve Dev44, being an offering of the remnants of dough, left from the preparation of the sacrificial cakes. These offerings would then be succeeded by the ceremonies treated in par. 21 seq. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 23. 261 made (the sacrificer) an oblation, thus thinking, ‘May he go to the world of the gods as an oblation!’ For this reason he now seizes the guhfi and sruva at the same time. 20. He seizes them for Agni, with the text (Vag. S. II, 20 a), ‘O Agni, unimpaired in vigour, far-reacher |’ because Agni is immortal, he says, ‘unimpaired in vigour;’ and because Agni is farthestreaching, he says, ‘ far-reacher'.’—‘ Guard me from the thunderbolt! guard me from bonds! guard me from defective sacrifice! guard me from noxious food !’ he thereby says, ‘Protect me from all kinds of injury !’—‘Make our nourishment free from poison !’—nourishment means food : ‘make our food wholesome, faultless!’ this is what he thereby says.— ‘In the lap, pleasant to sit in;’ he thereby says, ‘ in thyself’—‘ Sv4h4! V4f!’ since one offers what has been consecrated by ‘vashazZ,’ this (residue of butter) thereby becomes such for him.
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.
1K4ty. III, 7,5. The Agntdhra sits down in the same way north of the fire, with his face to the south, and the Hotr?' in the middle; cf. Hillebrandt, Neu- und Vollm. p. 1g1. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 7. 257 4. According to -others, the Adhvaryu passes between the wife (and the G4rhapatya fire). Let him not, however, do this either; for were he to pass that way, he would cut off the wife from the sacrifice. Along the east side of the Garhapatya and the inner side of the Ahavantya (he passes) ; for thus he is not outside the sacrifice; and as before, in walking forward (to the Ahavantya), he passed along the inner side, so he now also takes that path. 5. They now perform the patnisamy4gas. From the sacrifice offspring is assuredly produced; and (that offspring) produced from the sacrifice is produced from union; and (the offspring) produced from union is produced after (in consequence of) the completion! of the sacrifice: hence one thereby (i.e. by the patntsamzy4gas) causes that (offspring) to be produced by means of a productive union after the completion of the sacrifice. And so now also offspring is produced by means of a productive union after the completion of the sacrifice. This is why they now perform the patntsamyagas. 6. He makes offering to four deities. Four doubtless means a couple; for a couple means a pair (dvandva, lit. two and two), and two and two indeed they are: thus a productive union is thereby effected; and accordingly he makes offering to four deities. 7. He makes (the offerings) of butter for sacrificial food. Butter indeed means seed: hence he thereby scatters seed, and therefore makes them of butter for sacrificial food. 1 Or, ‘is produced from the hind-part of the sacrifice,’ i.e. from the sacrificer’s wife, seated behind the altar, see par. 3. (12] Ss 258 SATAPATHA-BRAHMANA. 8. In a low voice they engage in this (performance)#. Secretly, doubtless, union takes place; and secretly also (takes place) what (is spoken) in a low voice: this is why they perform in a low voice. ; 9. He first makes offering to Soma. Soma indeed means seed; hence he thereby scatters seed: this is why he makes offering to Soma. 10. He then makes offering to Tvash¢rz. Now, it is Tvash¢vz who transforms seed which is scattered. Accordingly it is he who transforms the seed now scattered?: this is why he makes offering to Tvashérz. 11. He then makes offering to the wives of the gods. In the wives, in the womb, the seed assuredly is planted, and thence it is produced; hence he thereby plants the seed in the wives, in the womb ; and thence it is produced: for this reason he makes offering to the wives of the gods. 12. When he offers to the wives of the gods, he shuts (the fire) out from view on the eastern side ; for, up to the time when they offer to the samish/ayagus, the deities continue waiting, thinking, ‘ This
212. When he offers to the wives of the gods, he shuts (the fire) out from view on the eastern side ; for, up to the time when they offer to the samish/ayagus, the deities continue waiting, thinking, ‘ This 1 The Adhvaryu calls on the Hotr?: ‘For Soma (Tvashér1, &c. respectively)’ (in a low voice)—‘ recite!’ (aloud). The Hotz? then recites the invitatory prayer (anuvaky4, for which see Asv. St. I, 10, 5) in a low voice, except the concluding ‘om!’ which he pronounces aloud. The Adhvaryu now calls on the Agnidhra, who responds with ‘Astu srausha/’ Thereupon the Adhvaryu calls on the Hotr1, ‘For Soma,’ &c. (in a low voice),—‘ pronounce the offering prayer!’ (aloud); and the Hotr‘ recites the y4gy4, in a low voice, except the concluding ‘Vausha/,’ which is pronounced aloud, and simultaneously with which the Adhvaryu pours the oblation (consisting of four ladlings of butter from the butter-pot into the guhfi, by means of the sruva) into the fire. * He does so in his capacity of divine artificer and architect. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 15. 259 he must offer up to us!’ He thereby conceals (this offering) from them; and accordingly Yag#avalkya says, ‘Whenever human women here eat! (they do so) apart from men.’ 13. He then makes offering to Agni, the householder. Agni, indeed, is this world: hence it is for this world that he thereby produces offspring and that this offspring is produced : this is why he makes offering to Agni, the householder. 14. This (ceremony) concludes with the id4*; for here are neither enclosing-sticks nor the prastarabunch. For on that occasion when he wishes the sacrificer good-speed (svag4)® by (offering) the prastara, good-speed is at the same time wished to this consort also, since the wife comes (immediately) after the husband. But were he to use a substitute for the prastara-bunch, he would produce lassitude (in the wife): for this reason this (ceremony) should conclude with the id4. Nevertheless a substitute for the prastara is (optionally) made. 15. If he choose to use a substitute for the prastara, he thereby wishes the wife good-speed just as 1 Gighatsanti, ‘eat greedily, swallow their food.’ The K4zva text does not mention YAgviavalkya, but merely says, ‘hence women also here swallow their food apart from men.’ 2 The id4-ceremony (I, 8, 1, 18) is repeated after the patntsamyagas, together with the Samyuv4ka and the offering of remains, but with special reference to the mistress of the house. Since the prastara-bunch and the enclosing-sticks have already been consumed by the fire, the Siktavaka is omitted on the present occasion ; the Adhvaryu merely throwing a stalk of the reed-grass of the veda into the fire, as a substitute for the stalk of the prastara (representing the sacrificer). > See I, 8, 3, rx seq. 260 SATAPATHA-BRAHMAMA. he wishes the sacrificer good-speed by means of the prastara.
3> See I, 8, 3, rx seq. 260 SATAPATHA-BRAHMAMA. he wishes the sacrificer good-speed by means of the prastara. 16. If he choose to use «u substitute for the prastara, he plucks out one stalk from the veda, and anoints its top in the guhd, its middle part in the sruva, and its lower end in the butter-pan. 17. The Agntdhra then says, ‘ Throw (it) after"! [The Adhvaryu] having thrown it silently after (the prastara into the fire), touches himself, with the text (Vag. S. II, 16 f), ‘Guardian of the eye art thou, O Agni, guard mine eye!’ and in this way he avoids throwing himself after (the prastara into the fire). 18. He (the Agntdhra) then says (to the Adhvaryu), ‘Discourse together!’ (The Adhvaryu says), ‘Has he gone (to the gods), Agnidh?’ ‘He has gone!’ ‘Bid (the gods) hear!’ ‘May (one or they) hear!’ ‘ Good-speed to the divine Hotzzs! Success to the human!’ [Then the Adhvaryu to the Hotzz], ‘Pronounce the “ All-hail and blessing !”’ 19. Thereupon? he (the Adhvaryu) seizes at the same time the guhd and sruva. On the former occasion® indeed, by anointing (the prastara), he 1 See I, 8, 3, 19 seq. 2 That is, after the Hotri has again recited the Samyuvaka, in the same way as above, I, 9, 1, 26-29. 5 Viz. at the offering of the remains of butter (I, 8, 3, 23), of which the present ceremony is the counterpart. Dr.Hillebrandt, Neu- und Vollm. p. 160, (after a scholiast) calls this modification Pragraha- ~ homa (offered to Agni adabdhayu asitama). According to Katy. III, 7,18; 19, this ceremony is followed by the performance, in the Dakshiwa fire, of two(guhoti) oblations of butter, to Agni samvesapati and Sarasvatt respectively (see the formulas Vag. S. II, 20 b, c); and the pish/alepa-4huti to the Visve Dev44, being an offering of the remnants of dough, left from the preparation of the sacrificial cakes. These offerings would then be succeeded by the ceremonies treated in par. 21 seq. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 23. 261 made (the sacrificer) an oblation, thus thinking, ‘May he go to the world of the gods as an oblation!’ For this reason he now seizes the guhfi and sruva at the same time. 20. He seizes them for Agni, with the text (Vag. S. II, 20 a), ‘O Agni, unimpaired in vigour, far-reacher |’ because Agni is immortal, he says, ‘unimpaired in vigour;’ and because Agni is farthestreaching, he says, ‘ far-reacher'.’—‘ Guard me from the thunderbolt! guard me from bonds! guard me from defective sacrifice! guard me from noxious food !’ he thereby says, ‘Protect me from all kinds of injury !’—‘Make our nourishment free from poison !’—nourishment means food : ‘make our food wholesome, faultless!’ this is what he thereby says.— ‘In the lap, pleasant to sit in;’ he thereby says, ‘ in thyself’—‘ Sv4h4! V4f!’ since one offers what has been consecrated by ‘vashazZ,’ this (residue of butter) thereby becomes such for him.
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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