Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Its head they keep*. If their consecration does not fall upon that same day (of the animal offering), then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes) and perform the (daily) offerings. 5. But if their consecration falls upon that same day, then, taking up the fires (again) on the churningsticks, they betake themselves to where they intend to perform the consecration-ceremony. The Grzhapati? churns (his fire) first somewhere about the centre of the hall; and one half of the others settle down south and one half north of him. Having ' That is to say, they hold their churning-sticks to the fires to get warm ; see part i, p. 396, note 1. * The head of the victim (or victims, sce VI, 2, 1 seq.) will have to be put in the bottom layer of the fire-altar, to impart stability to the latter. > See p. 97, note 1. At a Sattra the Grshapati, as well as all the other ritvig, should be a Brahman; Katy. I, 6, 13-16. 442 SATAPATHA-BRAHMANA, churned (their fires), and put on fire-wood, they take one fire-brand each and betake themselves together to the Gvzhapati’s Garhapatya fire. Having taken out the Ahavantya from the Grzhapati’s G4rhapatya, they perform the consecration-ceremony. They have one and the same Ahavantya, but different Garhapatyas, during the consecration and the Upasads}. 6. Then, on whatever day their purchase (of Somaplants) takes place, on that day he raises the Garhapatya hearth; and on the Upavasatha day? the dhishzya hearths for the others. At the time of the Vaisargina® offerings, the wives come forward together; and they (the sacrificers) abandon those other (Gérhapatya) fires‘. As soon as the Vaisargina offering has been performed,— 7. He leads forward the king (Soma). That Agnidhrtya fire has just been taken up on the support 5, when they take one fire-brand each (from the fire at the hall-door) and disperse to their several dhishvya hearths: ‘They who do so,’ said Yag#avalkya, ‘slay with those fire-brands of theirs.’ This now is one way. ? At Sattras there are usually twelve Upasad days. See p. 105, note 1. Ait. Br. IV, 24 enjoins twelve days for the Diksh4 and as many for the Upasads of the Dvadasfha. Katy. XII, 1,19; 2, 14 gives no special rule regarding the duration of the Diksha, but enjoins twelve Upasads. See also L&vy. III, 3, 27; Asv. VI, 1, 2. ® The day before the first pressing day. § See III, 6, 3, 1 seq. * Or, those minor (? western) fires, viz. they extinguish those south and north of the Grzhapati’s Garhapatya, or (optionally) also the latter, it being again supplied by the fire-brand from the Saladvarya fire. Cf. Katy. XII, 1, 25-26. 5 See III, 6, 3, 9 seq. Iv KANDA, 6 ADHYAYA, 8 BRAHMANA, 12. 443
2western) fires, viz. they extinguish those south and north of the Grzhapati’s Garhapatya, or (optionally) also the latter, it being again supplied by the fire-brand from the Saladvarya fire. Cf. Katy. XII, 1, 25-26. 5 See III, 6, 3, 9 seq. Iv KANDA, 6 ADHYAYA, 8 BRAHMANA, 12. 443 8. Then there is this second. Having taken up their fires on churning-sticks, they betake themselves to where they intend to perform the animal offering to Pragapati. Having churned (the fire), and put on (fire-wood), they take out the Ahavantya and perform that animal offering to Prag&pati. g. Its head they keep. If their consecration does not fall upon the same day, then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings. 10. But if their consecration falls upon the same day, then, taking up the fires (again) on the churning-sticks, they betake themselves to where they intend to perform the consecration-ceremony. The Gvzhapati churns first, and then the others churn, seated round about him, and throw each the (fire) produced by him on the Gvzhapati’s G4rhapatya. Having taken out the Ahavantya from the Grthapati’s Garhapatya, they perform the Dikshé. Theirs is the same Ahavantya and the same GArhapatya during the consecration and the Upasads. 11. Then, on whatever day their purchase (of Soma-plants) takes place, on that day he piles up the GAarhapatya hearth, and on the Upavasatha day the dhishzya hearths for the others. At the time of the Vaisargina offerings the wives come forward together ; they (the sacrificers) abandon that (common GArhapatya) fire. As soon as the Vaisargina offering has taken place,— 12. He leads forward the king. That Agntdhrtya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishzya hearths. But those who do it thus, raise 444 SATAPATHA-BRAHMANA. up strife, and strife comes upon them; they become contentious, and, moreover, strife comes upon that community where they sacrifice. This is the second way. 13. Then there is this third. They commune with each other over the Grshapati’s churning-sticks, — ‘What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this animal offering, be that ours in common! In common be our good work! whosoever shall do evil, be that his alone!’ Having thus spoken, the Grzhapati first takes up (the fire on the churning-sticks) for himself, then he takes it up for the others, or they take it! up for themselves. They betake themselves to where they intend to perform the animal offering to PragApati. Having churned (the fire) and put on (fire-wood), they take out the Ahavantya and perform that animal offering to Pragdpati.
3up for themselves. They betake themselves to where they intend to perform the animal offering to PragApati. Having churned (the fire) and put on (fire-wood), they take out the Ahavantya and perform that animal offering to Pragdpati. 14. Its head they keep. If their consecration does not fall on the same day, then, taking up (again) the fires on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings. 15. But if their consecration falls on the same day, they commune with each other over the Gvzhapati’s churning-sticks,—‘ What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this session, be that ours in common! In common be our good work! Whosoever shall do evil, be that his alone!’ Having thus spoken, the Gvzhapati first takes up (the fire) on the churning-sticks for himself, then he takes it up for Or, according to Katy. XII, 2, 8-9, each takes up two fires, viz. his own and that of the Grzhapati. Iv KANDA, 6 ADHYAYA, 8 BRAHMANA, 18. 445 the others, or they take it up for themselves. They betake themselves to where they intend to perform the consecration-ceremony. Having churned (the fire) and put on (fire-wood), they take out the Ahavantya and perform the consecration-ceremony. Theirs is the same Ahavantya and the same Gérhapatya during the consecration and the Upasads. 16. And on whatever day their purchase (of Somaplants) takes place, on that day he piles up the Garhapatya hearth, and on the Upavasatha day the dhishzya hearths for the others. At the time of the Vaisargina offerings the wives come forward together; and they (the sacrificers) abandon that (Gérhapatya) fire. As soon as the Vaisargina offering has been performed,— 17. He leads forward the king. That Agntdhrtya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishzya hearths. Thus is this done, and not (left) undone. The reason why they have different dhishzyas, is that there may be wider space for moving about; and why they have different purod4sas', is that more sacrificial food may be left over for completeness. 18. Now then the sacrificial session is explained, whereby the gods quickly drove out evil, and gained the supreme authority which they now wield : having one Gvzhapati, one purod@4sa, one dhishzya, they quickly drove out mischief and quickly were born again. And in like manner will these (sacrificers), by having one Grzhapati, one purod@4sa, one dhishmya, quickly drive out evil and be born again. 1 The usual Savanfya-purodasas (III, 8, 3, 1) are to be offered separately on each fire. 446 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.
14. Its head they keep*. If their consecration does not fall upon that same day (of the animal offering), then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes) and perform the (daily) offerings. 5. But if their consecration falls upon that same day, then, taking up the fires (again) on the churningsticks, they betake themselves to where they intend to perform the consecration-ceremony. The Grzhapati? churns (his fire) first somewhere about the centre of the hall; and one half of the others settle down south and one half north of him. Having ' That is to say, they hold their churning-sticks to the fires to get warm ; see part i, p. 396, note 1. * The head of the victim (or victims, sce VI, 2, 1 seq.) will have to be put in the bottom layer of the fire-altar, to impart stability to the latter. > See p. 97, note 1. At a Sattra the Grshapati, as well as all the other ritvig, should be a Brahman; Katy. I, 6, 13-16. 442 SATAPATHA-BRAHMANA, churned (their fires), and put on fire-wood, they take one fire-brand each and betake themselves together to the Gvzhapati’s Garhapatya fire. Having taken out the Ahavantya from the Grzhapati’s G4rhapatya, they perform the consecration-ceremony. They have one and the same Ahavantya, but different Garhapatyas, during the consecration and the Upasads}. 6. Then, on whatever day their purchase (of Somaplants) takes place, on that day he raises the Garhapatya hearth; and on the Upavasatha day? the dhishzya hearths for the others. At the time of the Vaisargina® offerings, the wives come forward together; and they (the sacrificers) abandon those other (Gérhapatya) fires‘. As soon as the Vaisargina offering has been performed,— 7. He leads forward the king (Soma). That Agnidhrtya fire has just been taken up on the support 5, when they take one fire-brand each (from the fire at the hall-door) and disperse to their several dhishvya hearths: ‘They who do so,’ said Yag#avalkya, ‘slay with those fire-brands of theirs.’ This now is one way. ? At Sattras there are usually twelve Upasad days. See p. 105, note 1. Ait. Br. IV, 24 enjoins twelve days for the Diksh4 and as many for the Upasads of the Dvadasfha. Katy. XII, 1,19; 2, 14 gives no special rule regarding the duration of the Diksha, but enjoins twelve Upasads. See also L&vy. III, 3, 27; Asv. VI, 1, 2. ® The day before the first pressing day. § See III, 6, 3, 1 seq. * Or, those minor (? western) fires, viz. they extinguish those south and north of the Grzhapati’s Garhapatya, or (optionally) also the latter, it being again supplied by the fire-brand from the Saladvarya fire. Cf. Katy. XII, 1, 25-26. 5 See III, 6, 3, 9 seq. Iv KANDA, 6 ADHYAYA, 8 BRAHMANA, 12. 443
2western) fires, viz. they extinguish those south and north of the Grzhapati’s Garhapatya, or (optionally) also the latter, it being again supplied by the fire-brand from the Saladvarya fire. Cf. Katy. XII, 1, 25-26. 5 See III, 6, 3, 9 seq. Iv KANDA, 6 ADHYAYA, 8 BRAHMANA, 12. 443 8. Then there is this second. Having taken up their fires on churning-sticks, they betake themselves to where they intend to perform the animal offering to Pragapati. Having churned (the fire), and put on (fire-wood), they take out the Ahavantya and perform that animal offering to Prag&pati. g. Its head they keep. If their consecration does not fall upon the same day, then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings. 10. But if their consecration falls upon the same day, then, taking up the fires (again) on the churning-sticks, they betake themselves to where they intend to perform the consecration-ceremony. The Gvzhapati churns first, and then the others churn, seated round about him, and throw each the (fire) produced by him on the Gvzhapati’s G4rhapatya. Having taken out the Ahavantya from the Grthapati’s Garhapatya, they perform the Dikshé. Theirs is the same Ahavantya and the same GArhapatya during the consecration and the Upasads. 11. Then, on whatever day their purchase (of Soma-plants) takes place, on that day he piles up the GAarhapatya hearth, and on the Upavasatha day the dhishzya hearths for the others. At the time of the Vaisargina offerings the wives come forward together ; they (the sacrificers) abandon that (common GArhapatya) fire. As soon as the Vaisargina offering has taken place,— 12. He leads forward the king. That Agntdhrtya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishzya hearths. But those who do it thus, raise 444 SATAPATHA-BRAHMANA. up strife, and strife comes upon them; they become contentious, and, moreover, strife comes upon that community where they sacrifice. This is the second way. 13. Then there is this third. They commune with each other over the Grshapati’s churning-sticks, — ‘What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this animal offering, be that ours in common! In common be our good work! whosoever shall do evil, be that his alone!’ Having thus spoken, the Grzhapati first takes up (the fire on the churning-sticks) for himself, then he takes it up for the others, or they take it! up for themselves. They betake themselves to where they intend to perform the animal offering to PragApati. Having churned (the fire) and put on (fire-wood), they take out the Ahavantya and perform that animal offering to Pragdpati.
3up for themselves. They betake themselves to where they intend to perform the animal offering to PragApati. Having churned (the fire) and put on (fire-wood), they take out the Ahavantya and perform that animal offering to Pragdpati. 14. Its head they keep. If their consecration does not fall on the same day, then, taking up (again) the fires on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings. 15. But if their consecration falls on the same day, they commune with each other over the Gvzhapati’s churning-sticks,—‘ What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this session, be that ours in common! In common be our good work! Whosoever shall do evil, be that his alone!’ Having thus spoken, the Gvzhapati first takes up (the fire) on the churning-sticks for himself, then he takes it up for Or, according to Katy. XII, 2, 8-9, each takes up two fires, viz. his own and that of the Grzhapati. Iv KANDA, 6 ADHYAYA, 8 BRAHMANA, 18. 445 the others, or they take it up for themselves. They betake themselves to where they intend to perform the consecration-ceremony. Having churned (the fire) and put on (fire-wood), they take out the Ahavantya and perform the consecration-ceremony. Theirs is the same Ahavantya and the same Gérhapatya during the consecration and the Upasads. 16. And on whatever day their purchase (of Somaplants) takes place, on that day he piles up the Garhapatya hearth, and on the Upavasatha day the dhishzya hearths for the others. At the time of the Vaisargina offerings the wives come forward together; and they (the sacrificers) abandon that (Gérhapatya) fire. As soon as the Vaisargina offering has been performed,— 17. He leads forward the king. That Agntdhrtya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishzya hearths. Thus is this done, and not (left) undone. The reason why they have different dhishzyas, is that there may be wider space for moving about; and why they have different purod4sas', is that more sacrificial food may be left over for completeness. 18. Now then the sacrificial session is explained, whereby the gods quickly drove out evil, and gained the supreme authority which they now wield : having one Gvzhapati, one purod@4sa, one dhishzya, they quickly drove out mischief and quickly were born again. And in like manner will these (sacrificers), by having one Grzhapati, one purod@4sa, one dhishmya, quickly drive out evil and be born again. 1 The usual Savanfya-purodasas (III, 8, 3, 1) are to be offered separately on each fire. 446 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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