Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* That is, by touching the Adhvaryu while he takes out the sacrificial food. See p. 79, note 3. Ill KANDA, 4 ADHYAYA, I BRAHMANA, IO. 87 worthy person comes, there all the inmates of the house bestir themselves, for thus he is honoured. 7. Let him take out (the material) with a different formula from that wherewith (one takes out) any other oblations’, since, when he (Soma) is bought, he is bought for one special destination,—for the sovereignty of the metres, for the supreme sovereignty of the metres. The metres act as attendants about him; even as the non-royal king-makers, the heralds and headmen, (attend upon) the king, so do the metres act as attendants about him (Soma). 8. In no wise, then, is it befitting that he should take out any (material for offering) solely ‘for the metres*;’ for whenever people cook food for some worthy person’, then the attendants about him, the non-royal king-makers, the heralds and headmer, have their share (of the food) assigned to them after (or along with their master): hence, when he takes out that (oblation to Soma), let him assign the metres a share in it along with (the deity). 9. He takes it out, with the text (V4g. S. V, 1), ‘Thou art Agni’s body,—thee (I take) for Vishzu!’ the Gayatrt is Agni: to Gayatri he thus assigns her share. 10.‘Thou art Soma’s body, —thee for Vishzu!’ Soma is the nobility, and the Trish¢ubh 1 For the ordinary formula with which material for offering is taken out at an ishf, ‘At the impulse of the divine Savitr7, I take thee with the arms of the Asvins, with the hands of Pfshan, thee well-pleasing to —!’ see I, 1, 2, 17. ? According to Taitt. S. VI, 2, 1, the five portions are taken out for the metres Gayatri, Trish‘ubh, Gagati, Anush/ubh, and Géyatrf, with the texts, ‘Thou art Agni’s hospitable feast, for Vishau (I take) thee,’ &c. * « Arhant’ seems rather to mean ‘ruler’ here. 88 SATAPATHA-BRAHMANA. is the nobility: to Trish¢ubh he thus assigns her share. 11. ‘Thou art the guest’s hospitable entertainment',—thee for Vishzu!’ This is his (Soma’s) special share: as there is a special share for a chief, so is this his special share apart from the metres. 12. ‘Thee for the Soma-bearing falcon! thee for Vishzu!’ thereby he assigns to Gdyatri her share. Because GAyatri, in the form of a falcon, carried off Soma from the sky, therefore she is the Soma-bearing falcon: in virtue of that heroic deed he now assigns to her a second share. 13. ‘Thee for Agni, the bestower of prosperity! thee for Vishzu!’ Prosperity means cattle, and the Gagatt (the moving, living one) means cattle: to Gagatt he thereby assigns her share. 14. Now as to his taking five times ;—the sacrifice is of equal measure with the year, and five seasons there are in the year: the latter he gains in five (divisions);—for this reason he takes five times. And as to his taking it with ‘ For Vishzu (I take) thee! for Vishzu thee!’ it is because he who takes out (material) for the sacrifice, takes it for Vishzu.
2And as to his taking it with ‘ For Vishzu (I take) thee! for Vishzu thee!’ it is because he who takes out (material) for the sacrifice, takes it for Vishzu. 15. It is a sacrificial cake on nine potsherds ;—for the guest-offering is the head of the sacrifice, and the GAyatri consists of nine syllables?: eight (syllables) are those he recites and the sacred syllable * is the ninth; and the GAyatrt is the fore-part of the 1 Atither Atithyam, ‘the guest’s guest-meal.’ ® According to Taitt. S. VI, 2, 1, 4, it is because the head has nine seams, ‘navadha siro vishyfitam.’ 8 The final syllable of the prayers recited in offering is protracted and nasalized, a final ‘a’ becoming 6m,—this drawing out of the syllable is called ‘ pranava,’ vc III KANDA, 4 ADHYAYA, I BRAHMANA, 18. 89 sacrifice}, and so is that (cake) the fore-part of the sacrifice: therefore it is a cake on nine potsherds. 16. The enclosing-sticks are of karshmarya wood (Gmelina Arborea’), for the gods, once upon a time, perceived that one, the karshmarya, to be the Rakshas-killer among trees. Now, the guest-offering being the head of the sacrifice, the enclosingsticks are of karshmarya wood, in order that the evil Spirits may not injure the head of the sacrifice. 17. The prastara-bunch? is of asvavala-grass (Saccharum Spontaneum). For, once upon a time, the sacrifice escaped from the gods. It became a horse (asva) and sped away from them. The gods, rushing after it, took hold of its tail (vala) and tore it out; and having torn it out, they threw it down in a lump, and what had been the hairs of the horse’s tail then grew up as those plants (of asvavala-grass). Now the guest-offering is the head of the sacrifice, and the tail is the hind-part (of animals) : hence by the prastara being of asvavdla-grass he encompasses the sacrifice on both sides. 18. There are two vidhvztis* of sugar-cane, lest 1 Because the GAyatrf metre is connected with the pratafsavana or morning pressing. See IV, 2, 5, 20 seq.; Ait. Br. III, 27 seq. 3 See I, 3, 3, 19-20, where the approved kinds of wood for the paridhis at an ish/i are enumerated. 5 For the prastara, or bunch of reed-grass, representing the sacrificer, see I, 3, 3, 5 seq.; 8, 3,11 seq. The asvavala (horsetail) grass (generally called k4sa) is said to resemble horse-hair, and is used for twine, mats, thatch, &c. Sir H. M. Elliot, ‘ Races of the N. W. Prov.,’ II, pp. 371, 372, describes it as growing from three to fifteen feet high, and flowering in great profusion after the rains ; the base of the flowers being surrounded with a bright silvery fleece, which whitens the neighbouring fields so much as frequently to resemble a fall of snow. * For the vidhrrti or stalks laid across the barhis (sacrificial 90 SATAPATHA-BRAHMANA. the barhis and the prastara should become mixed up together. Having then purified the ghee!, he takes all the butter-portions in four ladlings?, for at this (sacrifice) there are no after-offerings.
3* For the vidhrrti or stalks laid across the barhis (sacrificial 90 SATAPATHA-BRAHMANA. the barhis and the prastara should become mixed up together. Having then purified the ghee!, he takes all the butter-portions in four ladlings?, for at this (sacrifice) there are no after-offerings. 19. When he has placed the sacrificial dishes (on the altar)’, he churns the fire. For the guest-offering is the head of the sacrifice; and in churning (the fire) they produce that (sacrifice); and one who is born is born with the head first: hence he thereby makes the sacrifice to be produced with the head first. Further, Agni means all the gods, since offering is made in the fire to all gods; and the guest-offering is the head of the sacrifice: hence, through all the deities, he secures success to the sacrifice from the very head (beginning). This is why he churns the fire +. 20. He takes the bottom piece of wood‘, with the text (V4g. S. V, 2), ‘ Thou art the birth-place of Agni;’ for it is thereon that Agni is produced: hence he says, ‘ Thou art the birth-place of Agni.’ 21. Thereon he lays two sprouts of a kusa stalk (with the tops towards the east), with, ‘Ye are grass covering the altar), to keep the prastara separate from the latter when laid upon it, see I, 3, 4, ro. As no special mention is made of the barhis, the same material has to be used for it as at the model ishfi (New and Full-moon sacrifice), viz. Kusa grass (Poa Cynosuroides). 1 See I, 3, 1, 22-23. 2 See I, 3, 2, 8-9. * See I, 3, 45 14. * On the production of the fire by ‘churning,’ see part i, p. 294, note 3. ® The adhimanthana sakala is a chip of wood used for the lower churning-stick (adhardrani), wherein the upper churning-stick is drilled, to rest upon. It is laid down on the altar-grass (barhis) from south to north. According to Sayana it is a chip obtained in rough-hewing the sacrificial stake. III KANDA, 4 ADHYAYA, I BRAHMANA, 23. gI males’;’ thereby these two are as two (sons) born together here from a woman. 22. Thereon he lays the lower churning-stick (with the top to the north), with, ‘Thou art Urvasi!’ He then touches the (ghee in the) gheepan with the upper churning-stick, with, ‘Thou art Ayu, he puts it down (on the lower arazi) with, ‘Thou art Purdravas. For Urvast was a nymph, and Purfravas was her husband; and the (child) which sprung from that union was Ayu®: in like manner does he now produce the sacrifice from that union. Thereupon he says (to the Hotr), ‘Recite to Agni, as he is churned?!’ 23. He churns, with the texts, ‘With the Gayatri metre I churn thee!—With the Trish¢éubh metre I churn thee!—With the Gagat! metre Ichurn thee!’ For it is with the metres that he churns him (Agni, the fire); the metres he recites to him when he is churned, whereby he attaches the metres to the sacrifice, even as the rays (are attached) to yonder sun.—‘ Recite to the born one!’ he says,
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.
1* That is, by touching the Adhvaryu while he takes out the sacrificial food. See p. 79, note 3. Ill KANDA, 4 ADHYAYA, I BRAHMANA, IO. 87 worthy person comes, there all the inmates of the house bestir themselves, for thus he is honoured. 7. Let him take out (the material) with a different formula from that wherewith (one takes out) any other oblations’, since, when he (Soma) is bought, he is bought for one special destination,—for the sovereignty of the metres, for the supreme sovereignty of the metres. The metres act as attendants about him; even as the non-royal king-makers, the heralds and headmen, (attend upon) the king, so do the metres act as attendants about him (Soma). 8. In no wise, then, is it befitting that he should take out any (material for offering) solely ‘for the metres*;’ for whenever people cook food for some worthy person’, then the attendants about him, the non-royal king-makers, the heralds and headmer, have their share (of the food) assigned to them after (or along with their master): hence, when he takes out that (oblation to Soma), let him assign the metres a share in it along with (the deity). 9. He takes it out, with the text (V4g. S. V, 1), ‘Thou art Agni’s body,—thee (I take) for Vishzu!’ the Gayatrt is Agni: to Gayatri he thus assigns her share. 10.‘Thou art Soma’s body, —thee for Vishzu!’ Soma is the nobility, and the Trish¢ubh 1 For the ordinary formula with which material for offering is taken out at an ishf, ‘At the impulse of the divine Savitr7, I take thee with the arms of the Asvins, with the hands of Pfshan, thee well-pleasing to —!’ see I, 1, 2, 17. ? According to Taitt. S. VI, 2, 1, the five portions are taken out for the metres Gayatri, Trish‘ubh, Gagati, Anush/ubh, and Géyatrf, with the texts, ‘Thou art Agni’s hospitable feast, for Vishau (I take) thee,’ &c. * « Arhant’ seems rather to mean ‘ruler’ here. 88 SATAPATHA-BRAHMANA. is the nobility: to Trish¢ubh he thus assigns her share. 11. ‘Thou art the guest’s hospitable entertainment',—thee for Vishzu!’ This is his (Soma’s) special share: as there is a special share for a chief, so is this his special share apart from the metres. 12. ‘Thee for the Soma-bearing falcon! thee for Vishzu!’ thereby he assigns to Gdyatri her share. Because GAyatri, in the form of a falcon, carried off Soma from the sky, therefore she is the Soma-bearing falcon: in virtue of that heroic deed he now assigns to her a second share. 13. ‘Thee for Agni, the bestower of prosperity! thee for Vishzu!’ Prosperity means cattle, and the Gagatt (the moving, living one) means cattle: to Gagatt he thereby assigns her share. 14. Now as to his taking five times ;—the sacrifice is of equal measure with the year, and five seasons there are in the year: the latter he gains in five (divisions);—for this reason he takes five times. And as to his taking it with ‘ For Vishzu (I take) thee! for Vishzu thee!’ it is because he who takes out (material) for the sacrifice, takes it for Vishzu.
2And as to his taking it with ‘ For Vishzu (I take) thee! for Vishzu thee!’ it is because he who takes out (material) for the sacrifice, takes it for Vishzu. 15. It is a sacrificial cake on nine potsherds ;—for the guest-offering is the head of the sacrifice, and the GAyatri consists of nine syllables?: eight (syllables) are those he recites and the sacred syllable * is the ninth; and the GAyatrt is the fore-part of the 1 Atither Atithyam, ‘the guest’s guest-meal.’ ® According to Taitt. S. VI, 2, 1, 4, it is because the head has nine seams, ‘navadha siro vishyfitam.’ 8 The final syllable of the prayers recited in offering is protracted and nasalized, a final ‘a’ becoming 6m,—this drawing out of the syllable is called ‘ pranava,’ vc III KANDA, 4 ADHYAYA, I BRAHMANA, 18. 89 sacrifice}, and so is that (cake) the fore-part of the sacrifice: therefore it is a cake on nine potsherds. 16. The enclosing-sticks are of karshmarya wood (Gmelina Arborea’), for the gods, once upon a time, perceived that one, the karshmarya, to be the Rakshas-killer among trees. Now, the guest-offering being the head of the sacrifice, the enclosingsticks are of karshmarya wood, in order that the evil Spirits may not injure the head of the sacrifice. 17. The prastara-bunch? is of asvavala-grass (Saccharum Spontaneum). For, once upon a time, the sacrifice escaped from the gods. It became a horse (asva) and sped away from them. The gods, rushing after it, took hold of its tail (vala) and tore it out; and having torn it out, they threw it down in a lump, and what had been the hairs of the horse’s tail then grew up as those plants (of asvavala-grass). Now the guest-offering is the head of the sacrifice, and the tail is the hind-part (of animals) : hence by the prastara being of asvavdla-grass he encompasses the sacrifice on both sides. 18. There are two vidhvztis* of sugar-cane, lest 1 Because the GAyatrf metre is connected with the pratafsavana or morning pressing. See IV, 2, 5, 20 seq.; Ait. Br. III, 27 seq. 3 See I, 3, 3, 19-20, where the approved kinds of wood for the paridhis at an ish/i are enumerated. 5 For the prastara, or bunch of reed-grass, representing the sacrificer, see I, 3, 3, 5 seq.; 8, 3,11 seq. The asvavala (horsetail) grass (generally called k4sa) is said to resemble horse-hair, and is used for twine, mats, thatch, &c. Sir H. M. Elliot, ‘ Races of the N. W. Prov.,’ II, pp. 371, 372, describes it as growing from three to fifteen feet high, and flowering in great profusion after the rains ; the base of the flowers being surrounded with a bright silvery fleece, which whitens the neighbouring fields so much as frequently to resemble a fall of snow. * For the vidhrrti or stalks laid across the barhis (sacrificial 90 SATAPATHA-BRAHMANA. the barhis and the prastara should become mixed up together. Having then purified the ghee!, he takes all the butter-portions in four ladlings?, for at this (sacrifice) there are no after-offerings.
3* For the vidhrrti or stalks laid across the barhis (sacrificial 90 SATAPATHA-BRAHMANA. the barhis and the prastara should become mixed up together. Having then purified the ghee!, he takes all the butter-portions in four ladlings?, for at this (sacrifice) there are no after-offerings. 19. When he has placed the sacrificial dishes (on the altar)’, he churns the fire. For the guest-offering is the head of the sacrifice; and in churning (the fire) they produce that (sacrifice); and one who is born is born with the head first: hence he thereby makes the sacrifice to be produced with the head first. Further, Agni means all the gods, since offering is made in the fire to all gods; and the guest-offering is the head of the sacrifice: hence, through all the deities, he secures success to the sacrifice from the very head (beginning). This is why he churns the fire +. 20. He takes the bottom piece of wood‘, with the text (V4g. S. V, 2), ‘ Thou art the birth-place of Agni;’ for it is thereon that Agni is produced: hence he says, ‘ Thou art the birth-place of Agni.’ 21. Thereon he lays two sprouts of a kusa stalk (with the tops towards the east), with, ‘Ye are grass covering the altar), to keep the prastara separate from the latter when laid upon it, see I, 3, 4, ro. As no special mention is made of the barhis, the same material has to be used for it as at the model ishfi (New and Full-moon sacrifice), viz. Kusa grass (Poa Cynosuroides). 1 See I, 3, 1, 22-23. 2 See I, 3, 2, 8-9. * See I, 3, 45 14. * On the production of the fire by ‘churning,’ see part i, p. 294, note 3. ® The adhimanthana sakala is a chip of wood used for the lower churning-stick (adhardrani), wherein the upper churning-stick is drilled, to rest upon. It is laid down on the altar-grass (barhis) from south to north. According to Sayana it is a chip obtained in rough-hewing the sacrificial stake. III KANDA, 4 ADHYAYA, I BRAHMANA, 23. gI males’;’ thereby these two are as two (sons) born together here from a woman. 22. Thereon he lays the lower churning-stick (with the top to the north), with, ‘Thou art Urvasi!’ He then touches the (ghee in the) gheepan with the upper churning-stick, with, ‘Thou art Ayu, he puts it down (on the lower arazi) with, ‘Thou art Purdravas. For Urvast was a nymph, and Purfravas was her husband; and the (child) which sprung from that union was Ayu®: in like manner does he now produce the sacrifice from that union. Thereupon he says (to the Hotr), ‘Recite to Agni, as he is churned?!’ 23. He churns, with the texts, ‘With the Gayatri metre I churn thee!—With the Trish¢éubh metre I churn thee!—With the Gagat! metre Ichurn thee!’ For it is with the metres that he churns him (Agni, the fire); the metres he recites to him when he is churned, whereby he attaches the metres to the sacrifice, even as the rays (are attached) to yonder sun.—‘ Recite to the born one!’ he says,
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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