Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1V4f!’ since one offers what has been consecrated by ‘vashazZ,’ this (residue of butter) thereby becomes such for him. 21. The mistress then unties the veda-bunch. The altar (vedi) assuredly is female and the veda is male. For union the veda was made: and accordingly when he touches (the altar) with it during the sacrifice, a union productive of offspring is thereby effected. 22. And (the reason) why it is the mistress who unties the veda (is this): the mistress is female and the veda is male; consequently a union productive of offspring is thereby effected: this is why the mistress unties the veda. 23. She unties it. Should she wish to do so 1 Harisvamin derives asitama and asish/fa from as, ‘to eat’ (instead of from as, ‘to reach, penetrate’), hence ‘the greatest eater.” Mahfdhara gives both derivations. 262 SATAPATHA-BRAHMANA. with a Yagus-text, let her do so with this one (V4g. S. II, 21 a), ‘The Veda art thou: whereby thou, O divine Veda, hast become Veda for the gods, thereby mayest thou become Veda for me?!’ 24. (The Hotv2) strews it (from the Garhapatya) as far as (the east end of) the altar?; for the altar is female and the veda is male; and from behind the male approaches the female: from behind (i. e. west) he accordingly causes it (the altar) to be approached by that male, the veda. For this reason he strews (the grass of the veda) as far as (the east end of) the altar. Conciupinc CEREMONIES. 25. He (the Adhvaryu) now makes the samish/éayagus-oblation, thinking, ‘In the east my sacrifice shall be completed!’ Were he to perform the samishéayagus-oblation first and then the patnitsamy4gas, that sacrifice of his would be completed in the west (behind the sacrificer)*: hence he makes 1 According to Katy. III, 8, 2, the lady thereupon unties the grass-cord with which she was girt (see I, 3, 1, 12), with the text, ‘I free myself from Varuma’s noose wherewith the gracious Savitr7 bound me; place me unscathed, together with my husband, in the lap of eternal law, in the world of righteousness!’ Asv.I, 11, 3, however, assigns this ceremony to the Hotr?; and no doubt rightly, since it is not mentioned by our author, and the Vag. S. does not give the formula. Thereby also the original form of the text (Rigveda X, 85, 24), ‘I free thee,’ &c., is preserved. Mahfdhara on Vag. S. here takes ‘veda’ either in the sense of ‘the Veda (Ark, &c.), or as ‘the knower.’ Perhaps it should rather be taken as ‘the obtainer.’ 2 Thus 4 veded is explained by Harisvimin (according to comm. on K4ty. III, 8, 3). Others take it in the sense of ‘up to where the barhis begins.’ 5 The patnisamy4gas were performed in the Garhapatya fire, -and therefore west of the altar; and on their completion, the priests betake themselves back to the Ahavantya. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 28. 263 the samish¢ayagus-oblation at this particular time, thinking, ‘In the east my sacrifice shall be completed!’
2I KANDA, 9 ADHYAYA, 2 BRAHMANA, 28. 263 the samish¢ayagus-oblation at this particular time, thinking, ‘In the east my sacrifice shall be completed!’ 26. Now as to why it is called samish¢ayagus’: whatever deities he invites through this (new or full-moon) sacrifice, and for whichever deities this sacrifice is performed, all those are thereby ‘sacrificed to together’ (sam-ishfa); and because he now makes a (butter) oblation? to all those deities, who have been ‘sacrificed to together, therefore this (oblation) is called samishéayagus. 27. And again as to why he performs the samish¢ayagus: whatever deities he invites through this sacrifice, and for whichever deities this sacrifice is performed, they continue waiting until the samishéayagus is performed, thinking, ‘This he must offer to us!’ These same (deities) he thereby dismisses in due form; and whatever be the practice in their case in accordance with that he has, in thus performing it, produced the sacrifice, and having thus produced it he now establishes it safely where there is a safe basis for it: this is why he performs the samish¢ayagus. 28. He makes the offering, with the text (Vag. S. II, 21 b), ‘Ye path-finding gods,—for the gods 1 The real original meaning of the term would rather seem to have been ‘the formula marking the completion of the sacrifice,’ it having afterwards come to be applied to the oblation (to the wind-god) itself. Cf. par. 30 and Weber, Ind. Stud. IX, 232. 9 Or rather, ‘because to all those deities to whom an ish/i (or yagati-offering, made by the Adhvaryu standing south of the altar; and followed or accompanied by the vasha/-call) has been offered in common, he now makes an 4huti (or guhoti-offering, made by him whilst standing north of the altar, with the svaha-call).’ 264 SATAPATHA-BRAHMANA. are indeed the finders of the path!;—‘ Having found the path—, thereby he says, ‘having found the sacrifice ;;—‘ Walk in the path!’ thereby he dismisses them in due form ;—‘O divine Lord of mind, this sacrifice—Svaha!—give to the wind!’ for the sacrifice, indeed, is that blowing one (the wind). Having accordingly prepared this (special) sacrifice, he thereby establishes it safely in that (chief, full or new-moon) sacrifice, and thus unites sacrifice with sacrifice: for this reason he says, ‘Sv4h4! give (it) to the wind!’ 29. He then offers up the barhis. The barhis, truly, is this world, and the barhis (consists of) plants: hence he thereby bestows plants on this world, and these plants are safely established in this world : for this reason he offers up the barhis. 30. This offering he makes as an additional one, since the samishéayagus is the end of the sacrifice, and consequently what comes after the samishéayagus is additional ; and because, in performing the samishéayagus, he offers to those (deities?), and thence additional unlimited plants are here produced.
331. He offers it, with the text (V4g. S. II, 22), ‘May the barhis combine with the sacrificial food, with the butter! May Indra combine with the Adityas, the Vasus, the Maruts, and the Visve Deva! May what (has been offered with) ‘Sv4ha’ go up to the heavenly ether ?!’ 32. Having thereupon walked round (from the 1 Mahidhara refers g4tu-vidaA and vittv4 to vid, ‘to know.’ 2 According to Harisvamin, he does so, since that offering is made for the sake of dismissing (satisfying) the deities. 5 Mahidhara interprets, ‘May Indra—together with the Adityas, the Vasus, the Maruts, and the Visve Devi#—anoint the barhis thoroughly with the havis-like ghee,’ &c. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 35. 265 north side of the Ahavantya fire) to the south, he pours the praztt4-water’ out (on the altar). Now, when he spreads the sacrifice, he yokes it. But were he not to pour out (the praztt4-water), the sacrifice, being unyoked, would, in moving backward, injure the sacrificer. In this way, however, the sacrifice does not injure the sacrificer; and for this reason he pours out the pravit4-water, after walking round to the south. 33. He pours it out, with the text (Vag. S. II, 23 a), ‘Who? unyokes thee ? He unyokes thee! For whom does he unyoke thee? For him he unyokes thee! For plenty!’ He thereby announces to the sacrificer the highest prosperity. He pours it out with the same (vessel) with which he brings it forward; for wherewith they yoke the team, therewith they also unyoke it: with the yoke-tie they yoke it, and with the yoke-tie they unyoke it. By means of a potsherd he now throws the refusé from the cleaning of the rice? right under the black antelope skin; . with the text (Vag. S. IT, 23 b), ‘The Rakshas’ share art thou!’ 34. Now the gods and the Asuras, both of them sprung from Pragapati, were contending about this sacrifice, (that is, their) father Pragdpati, the year. ‘Ours it (he) shall be! ours it shall be,’ they said. 35. Thereupon the gods obtained possession of the whole of the sacrifice, and dispossessed those 1 See p. g, note 1. 2 Or, Pragdpati..., see I, 1, 1, 13, with note. ® See I, 1, 4, 23-24. According to the Paddhati on Katy. III, 8, the Adhvaryu holds the deer-skin with his left hand over the utkara, or heap of rubbish, and pours the refuse under the skin on the utkara. 266 SATAPATHA-BRAHMANA,
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.
1V4f!’ since one offers what has been consecrated by ‘vashazZ,’ this (residue of butter) thereby becomes such for him. 21. The mistress then unties the veda-bunch. The altar (vedi) assuredly is female and the veda is male. For union the veda was made: and accordingly when he touches (the altar) with it during the sacrifice, a union productive of offspring is thereby effected. 22. And (the reason) why it is the mistress who unties the veda (is this): the mistress is female and the veda is male; consequently a union productive of offspring is thereby effected: this is why the mistress unties the veda. 23. She unties it. Should she wish to do so 1 Harisvamin derives asitama and asish/fa from as, ‘to eat’ (instead of from as, ‘to reach, penetrate’), hence ‘the greatest eater.” Mahfdhara gives both derivations. 262 SATAPATHA-BRAHMANA. with a Yagus-text, let her do so with this one (V4g. S. II, 21 a), ‘The Veda art thou: whereby thou, O divine Veda, hast become Veda for the gods, thereby mayest thou become Veda for me?!’ 24. (The Hotv2) strews it (from the Garhapatya) as far as (the east end of) the altar?; for the altar is female and the veda is male; and from behind the male approaches the female: from behind (i. e. west) he accordingly causes it (the altar) to be approached by that male, the veda. For this reason he strews (the grass of the veda) as far as (the east end of) the altar. Conciupinc CEREMONIES. 25. He (the Adhvaryu) now makes the samish/éayagus-oblation, thinking, ‘In the east my sacrifice shall be completed!’ Were he to perform the samishéayagus-oblation first and then the patnitsamy4gas, that sacrifice of his would be completed in the west (behind the sacrificer)*: hence he makes 1 According to Katy. III, 8, 2, the lady thereupon unties the grass-cord with which she was girt (see I, 3, 1, 12), with the text, ‘I free myself from Varuma’s noose wherewith the gracious Savitr7 bound me; place me unscathed, together with my husband, in the lap of eternal law, in the world of righteousness!’ Asv.I, 11, 3, however, assigns this ceremony to the Hotr?; and no doubt rightly, since it is not mentioned by our author, and the Vag. S. does not give the formula. Thereby also the original form of the text (Rigveda X, 85, 24), ‘I free thee,’ &c., is preserved. Mahfdhara on Vag. S. here takes ‘veda’ either in the sense of ‘the Veda (Ark, &c.), or as ‘the knower.’ Perhaps it should rather be taken as ‘the obtainer.’ 2 Thus 4 veded is explained by Harisvimin (according to comm. on K4ty. III, 8, 3). Others take it in the sense of ‘up to where the barhis begins.’ 5 The patnisamy4gas were performed in the Garhapatya fire, -and therefore west of the altar; and on their completion, the priests betake themselves back to the Ahavantya. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 28. 263 the samish¢ayagus-oblation at this particular time, thinking, ‘In the east my sacrifice shall be completed!’
2I KANDA, 9 ADHYAYA, 2 BRAHMANA, 28. 263 the samish¢ayagus-oblation at this particular time, thinking, ‘In the east my sacrifice shall be completed!’ 26. Now as to why it is called samish¢ayagus’: whatever deities he invites through this (new or full-moon) sacrifice, and for whichever deities this sacrifice is performed, all those are thereby ‘sacrificed to together’ (sam-ishfa); and because he now makes a (butter) oblation? to all those deities, who have been ‘sacrificed to together, therefore this (oblation) is called samishéayagus. 27. And again as to why he performs the samish¢ayagus: whatever deities he invites through this sacrifice, and for whichever deities this sacrifice is performed, they continue waiting until the samishéayagus is performed, thinking, ‘This he must offer to us!’ These same (deities) he thereby dismisses in due form; and whatever be the practice in their case in accordance with that he has, in thus performing it, produced the sacrifice, and having thus produced it he now establishes it safely where there is a safe basis for it: this is why he performs the samish¢ayagus. 28. He makes the offering, with the text (Vag. S. II, 21 b), ‘Ye path-finding gods,—for the gods 1 The real original meaning of the term would rather seem to have been ‘the formula marking the completion of the sacrifice,’ it having afterwards come to be applied to the oblation (to the wind-god) itself. Cf. par. 30 and Weber, Ind. Stud. IX, 232. 9 Or rather, ‘because to all those deities to whom an ish/i (or yagati-offering, made by the Adhvaryu standing south of the altar; and followed or accompanied by the vasha/-call) has been offered in common, he now makes an 4huti (or guhoti-offering, made by him whilst standing north of the altar, with the svaha-call).’ 264 SATAPATHA-BRAHMANA. are indeed the finders of the path!;—‘ Having found the path—, thereby he says, ‘having found the sacrifice ;;—‘ Walk in the path!’ thereby he dismisses them in due form ;—‘O divine Lord of mind, this sacrifice—Svaha!—give to the wind!’ for the sacrifice, indeed, is that blowing one (the wind). Having accordingly prepared this (special) sacrifice, he thereby establishes it safely in that (chief, full or new-moon) sacrifice, and thus unites sacrifice with sacrifice: for this reason he says, ‘Sv4h4! give (it) to the wind!’ 29. He then offers up the barhis. The barhis, truly, is this world, and the barhis (consists of) plants: hence he thereby bestows plants on this world, and these plants are safely established in this world : for this reason he offers up the barhis. 30. This offering he makes as an additional one, since the samishéayagus is the end of the sacrifice, and consequently what comes after the samishéayagus is additional ; and because, in performing the samishéayagus, he offers to those (deities?), and thence additional unlimited plants are here produced.
331. He offers it, with the text (V4g. S. II, 22), ‘May the barhis combine with the sacrificial food, with the butter! May Indra combine with the Adityas, the Vasus, the Maruts, and the Visve Deva! May what (has been offered with) ‘Sv4ha’ go up to the heavenly ether ?!’ 32. Having thereupon walked round (from the 1 Mahidhara refers g4tu-vidaA and vittv4 to vid, ‘to know.’ 2 According to Harisvamin, he does so, since that offering is made for the sake of dismissing (satisfying) the deities. 5 Mahidhara interprets, ‘May Indra—together with the Adityas, the Vasus, the Maruts, and the Visve Devi#—anoint the barhis thoroughly with the havis-like ghee,’ &c. I KANDA, 9 ADHYAYA, 2 BRAHMANA, 35. 265 north side of the Ahavantya fire) to the south, he pours the praztt4-water’ out (on the altar). Now, when he spreads the sacrifice, he yokes it. But were he not to pour out (the praztt4-water), the sacrifice, being unyoked, would, in moving backward, injure the sacrificer. In this way, however, the sacrifice does not injure the sacrificer; and for this reason he pours out the pravit4-water, after walking round to the south. 33. He pours it out, with the text (Vag. S. II, 23 a), ‘Who? unyokes thee ? He unyokes thee! For whom does he unyoke thee? For him he unyokes thee! For plenty!’ He thereby announces to the sacrificer the highest prosperity. He pours it out with the same (vessel) with which he brings it forward; for wherewith they yoke the team, therewith they also unyoke it: with the yoke-tie they yoke it, and with the yoke-tie they unyoke it. By means of a potsherd he now throws the refusé from the cleaning of the rice? right under the black antelope skin; . with the text (Vag. S. IT, 23 b), ‘The Rakshas’ share art thou!’ 34. Now the gods and the Asuras, both of them sprung from Pragapati, were contending about this sacrifice, (that is, their) father Pragdpati, the year. ‘Ours it (he) shall be! ours it shall be,’ they said. 35. Thereupon the gods obtained possession of the whole of the sacrifice, and dispossessed those 1 See p. g, note 1. 2 Or, Pragdpati..., see I, 1, 1, 13, with note. ® See I, 1, 4, 23-24. According to the Paddhati on Katy. III, 8, the Adhvaryu holds the deer-skin with his left hand over the utkara, or heap of rubbish, and pours the refuse under the skin on the utkara. 266 SATAPATHA-BRAHMANA,
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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