Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19. They lift the (burning) fire-wood, and place it on the support. He then says (to the Hoty), ‘Recite for Agni, taken forward!’ or (say some), ‘— for Soma, led forward.’ But let him say, ‘ Recite for Agni, taken forward 5!’ 1 He offers some ghee from a substitute spoon (praéaran}), as the proper offering-spoons now filled with ghee and clotted ghee have to be carried with the fire to the Agnidhra. 2 Mahidhara explains ‘tankrit’ by ‘tandm krintanti Aindanti.’ It ought rather to mean ‘ body-making,’—? from the enemies that assume (various) forms.’ * The K4zva text, on the contrary, enjoins that he is to say, ‘Recite for Soma...!’ In the Hotrs’s ritual this is called the 158 SATAPATHA-BRAHMANA. to. They take the pressing-stones, the Somatrough (drowa-kalasa), Vayu’s cups, the (twenty pieces of) fire-wood, the enclosing-sticks of k4rshmarya wood (Gmelina Arborea), one prastara of asvavala grass*, and the two Vidhrztis of sugarcane; that barhis (which was used. before’) is tied up therewith. Further, the two spits for (roasting) the omenta‘, the two ropes (for binding the stake and victims), the two churning-sticks (for producing fire), the adhimanthana chip, and the two vvzshaza', —having taken up all these they go forward (to the Agnidhra): thus the sacrifice goes upwards®. 11. While they proceed thither, he makes (the sacrificer) say the text (V4ag. S. V, 36; Rig-veda I, 189, 1),‘O Agni, lead us on a good path unto wealth, thou, O God, that knowest all works! keep thou from us the sin that leadeth astray, and we will offer unto thee most ample adoration!’ He thereby places Agni in front, and Agni marches in front repelling the evil spirits; and they. take him thither on a (way) free from danger and Agnishoma-prazayana. For the seventeen verses (brought up to twenty-one by repetitions) of the Hotr#, see Ait. Br. I, 30 (Haug, Translation, p. 68); Asv. IV, 10. The Soma is carried either by the Brahman himself or by the sacrificer. K4éty. XI, 1, 13,14. * The ‘ Vayavya’ are wooden cups shaped like a mortar. It seems here to include all the Soma-cups, see IV, 1,3, 7-10; Katy. VIL, 7, 5. 2 See III, 4, 1, 17-18. 3 Viz. at the guest-offering, see p. 103, note 3. It was tied up with the three objects mentioned immediately before. « The vap4srapaat are sticks of karshmarya wood. ® For these objects, see p. go, note 5. * «Thus that sacrifice goes upwards to yonder heavenly world, and, the sacrifice being the sacrificer, the sacrificer thus goes thither,’ Kaava text. See III, 6, 1, 28, where the gods are said to have attained immortality from the Agnidhriya. 111 KANDA, 6 ADHYAYA, 3 BRAHMANA, 15. 159 injury. They proceed, and reach the Agntdhra ; and he (the Adhvaryu) puts (the fire) down on the Agnidhra hearth.
2See III, 6, 1, 28, where the gods are said to have attained immortality from the Agnidhriya. 111 KANDA, 6 ADHYAYA, 3 BRAHMANA, 15. 159 injury. They proceed, and reach the Agntdhra ; and he (the Adhvaryu) puts (the fire) down on the Agnidhra hearth. 12. Thereon, when laid down, he offers with the text (Vag. S. V, 37),‘May this Agni make wide room for us; may he march in front smiting the haters! May he gain riches in the winning of riches: may he, fiercely rushing, conquer the enemies, Hail!’ By means of him (Agni) he thus takes a firm stand in that resting-place, the aerial region, and gains that world. 13. In the same place they deposit the pressingstones, the Soma-trough, and Vayu’s cups’. Having then taken up the other (objects), they proceed and deposit them north of the Ahavantya. 14. The Adhvaryu takes the sprinkling-water, and sprinkles first the fire-wood, and then the altar. They then hand to him the altar-grass. He puts it down with the knot towards the east, and sprinkles it. Having poured (the remaining sprinkling-water) upon (the root ends of the altar-grass), and untied the knot,—the Prastara-bunch of asvavala grass is tied together (with the altar-grass),—he takes that; and having taken the Prastara, he spreads the altargrass in a single layer. Having spread the altargrass, he lays the enclosing-sticks of k&rshmaryawood round (the fire). Having laid the enclosingsticks around, he puts two kindling-sticks (on the fire); and having put on the two kindling-sticks, 15. He offers with the text (Vg. S. V, 38),‘Stride thou widely, O Vishvu, make wide room for our abode! drink the ghee, thou born of ghee, 1 Also the two fringed filtering-cloths (dasfpavitre), according to the K4nva rec. 160 SATAPATHA-BRAHMANA. and speed the lord of the sacrifice ever onwards, Hail!’ Thereby he takes a firm stand in that resting-place, the sky: he thus gains that world by offering with that (verse). 16. And as to his offering with a verse addressed to Vishzu, it was thus that they made him (Soma) to be too small for the deadly shaft and led him safely across in the form of a drop, for the drop is nimble. And having attained to safety, he now makes him the one he really is, namely, the sacrifice, for Vishzu is the sacrifice: therefore he offers with a verse addressed to Vishzu. 17. After depositing the spoons’ and touching water, he makes the king (Soma) enter (the Havirdhana shed). The reason why he makes the king enter, after depositing the spoons and touching water, is this. The ghee is the thunderbolt, and Soma is seed: hence it is after depositing the spoons and touching water that he makes the king _ enter, lest he should injure the seed Soma with ~ the thunderbolt, the ghee. 18. He spreads the black deer-skin on the enclosed part of the southern Soma-cart, and sets him down thereon with (V4g. S. V, 39),‘O divine Savitvz, this is thy Soma: shield him; may they not injure thee!’ whereby he makes him over to the God Savitvz for protection.
318. He spreads the black deer-skin on the enclosed part of the southern Soma-cart, and sets him down thereon with (V4g. S. V, 39),‘O divine Savitvz, this is thy Soma: shield him; may they not injure thee!’ whereby he makes him over to the God Savitvz for protection. 19. Having quitted his hold of him, he (the sacrificer) renders homage to him with, ‘ Now, O divine Soma, hast thou, a god, joined the gods, and 1 «He then deposits the Prastara on the mound (p. 140, note 2), deposits there the guhé and the upabhrit and the prishadagya ; and having touched the sacrificial materials and touched water, he takes the king and enters (the cart-shed),’ &c. K4nva rec. 111 KANDA, 6 ADHYAYA, 3 BRAHMANA, 21. 161 here I the men with increase of wealth. Now Agni and Soma have seized him who consecrates himself between their jaws, for that consecrationoffering belongs to Agni and Vishzu, and Vishzu forsooth is no other than Soma; and he himself that consecrates himself is the food of the gods: thus they have seized him between their jaws, and he now expressly redeems himself from Soma, when he says, ‘ Now, O divine Soma, hast thou, a god, joined the gods, and here (have I joined) the men with increase of wealth ;’—increase of wealth means abundance: ‘with abundance’ he thereby means to say. 20. He then walks out (of the cart-shed), with, ‘Hail! Iam freed from Varuza’s noose!’ For he, truly, is in Varuza’s noose who is in another's mouth: he now frees himself from Varuza’s noose, when he says, ‘Hail! 1 am freed from Varuaa’s noose.’ 21. He then puts a kindling-stick on the Ahavantya in this way’, ‘O Agni, protector of vows, on thee, O protector of vows—’ for Agni is lord of vows to the gods, wherefore he says, ‘O Agni, protector of vows, on thee, O protector of vows’— ‘what bodily form of thine hath been on me, (may) that (be) on thee; what bodily form of mine has been on thee, (may) that (be) here on me! Our vows, O lord of vows, (have been performed) rightly: the lord of consecration hath 1 See ITI, 3, 4, 21. * Thus (iti), viz. with the following modifications of the corresponding formula, used at the ‘intermediary consecration,’ ITI, 4, 3, 9. Perhaps ‘iti’ may mean ‘thus,’ i.e. while still keeping his fingers turned in; or, it may mean ‘as such’ (as a free man). [26] M 162 SATAPATHA-BRAHMANA. approved my consecration; the lord of penance hath approved my penance. Thereby he frees himself visibly from Agni, and sacrifices with a self (body) now his own: hence they now partake of his food, for he is a man (again) ; hence they now use his (real) name, for he is a man. And as to their not eating (of his food) heretofore, it is as one would not eat of sacrificial food, before offering has been made thereof: therefore let no one partake of the food of one consecrated. He now loosens his fingers. THE ANIMAL SACRIFICE! TO AGNI AND SOMA. FourtH BrAHMANa. A. Tue Setrtinc Up or tHe Sacririciat STAKE.
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.
19. They lift the (burning) fire-wood, and place it on the support. He then says (to the Hoty), ‘Recite for Agni, taken forward!’ or (say some), ‘— for Soma, led forward.’ But let him say, ‘ Recite for Agni, taken forward 5!’ 1 He offers some ghee from a substitute spoon (praéaran}), as the proper offering-spoons now filled with ghee and clotted ghee have to be carried with the fire to the Agnidhra. 2 Mahidhara explains ‘tankrit’ by ‘tandm krintanti Aindanti.’ It ought rather to mean ‘ body-making,’—? from the enemies that assume (various) forms.’ * The K4zva text, on the contrary, enjoins that he is to say, ‘Recite for Soma...!’ In the Hotrs’s ritual this is called the 158 SATAPATHA-BRAHMANA. to. They take the pressing-stones, the Somatrough (drowa-kalasa), Vayu’s cups, the (twenty pieces of) fire-wood, the enclosing-sticks of k4rshmarya wood (Gmelina Arborea), one prastara of asvavala grass*, and the two Vidhrztis of sugarcane; that barhis (which was used. before’) is tied up therewith. Further, the two spits for (roasting) the omenta‘, the two ropes (for binding the stake and victims), the two churning-sticks (for producing fire), the adhimanthana chip, and the two vvzshaza', —having taken up all these they go forward (to the Agnidhra): thus the sacrifice goes upwards®. 11. While they proceed thither, he makes (the sacrificer) say the text (V4ag. S. V, 36; Rig-veda I, 189, 1),‘O Agni, lead us on a good path unto wealth, thou, O God, that knowest all works! keep thou from us the sin that leadeth astray, and we will offer unto thee most ample adoration!’ He thereby places Agni in front, and Agni marches in front repelling the evil spirits; and they. take him thither on a (way) free from danger and Agnishoma-prazayana. For the seventeen verses (brought up to twenty-one by repetitions) of the Hotr#, see Ait. Br. I, 30 (Haug, Translation, p. 68); Asv. IV, 10. The Soma is carried either by the Brahman himself or by the sacrificer. K4éty. XI, 1, 13,14. * The ‘ Vayavya’ are wooden cups shaped like a mortar. It seems here to include all the Soma-cups, see IV, 1,3, 7-10; Katy. VIL, 7, 5. 2 See III, 4, 1, 17-18. 3 Viz. at the guest-offering, see p. 103, note 3. It was tied up with the three objects mentioned immediately before. « The vap4srapaat are sticks of karshmarya wood. ® For these objects, see p. go, note 5. * «Thus that sacrifice goes upwards to yonder heavenly world, and, the sacrifice being the sacrificer, the sacrificer thus goes thither,’ Kaava text. See III, 6, 1, 28, where the gods are said to have attained immortality from the Agnidhriya. 111 KANDA, 6 ADHYAYA, 3 BRAHMANA, 15. 159 injury. They proceed, and reach the Agntdhra ; and he (the Adhvaryu) puts (the fire) down on the Agnidhra hearth.
2See III, 6, 1, 28, where the gods are said to have attained immortality from the Agnidhriya. 111 KANDA, 6 ADHYAYA, 3 BRAHMANA, 15. 159 injury. They proceed, and reach the Agntdhra ; and he (the Adhvaryu) puts (the fire) down on the Agnidhra hearth. 12. Thereon, when laid down, he offers with the text (Vag. S. V, 37),‘May this Agni make wide room for us; may he march in front smiting the haters! May he gain riches in the winning of riches: may he, fiercely rushing, conquer the enemies, Hail!’ By means of him (Agni) he thus takes a firm stand in that resting-place, the aerial region, and gains that world. 13. In the same place they deposit the pressingstones, the Soma-trough, and Vayu’s cups’. Having then taken up the other (objects), they proceed and deposit them north of the Ahavantya. 14. The Adhvaryu takes the sprinkling-water, and sprinkles first the fire-wood, and then the altar. They then hand to him the altar-grass. He puts it down with the knot towards the east, and sprinkles it. Having poured (the remaining sprinkling-water) upon (the root ends of the altar-grass), and untied the knot,—the Prastara-bunch of asvavala grass is tied together (with the altar-grass),—he takes that; and having taken the Prastara, he spreads the altargrass in a single layer. Having spread the altargrass, he lays the enclosing-sticks of k&rshmaryawood round (the fire). Having laid the enclosingsticks around, he puts two kindling-sticks (on the fire); and having put on the two kindling-sticks, 15. He offers with the text (Vg. S. V, 38),‘Stride thou widely, O Vishvu, make wide room for our abode! drink the ghee, thou born of ghee, 1 Also the two fringed filtering-cloths (dasfpavitre), according to the K4nva rec. 160 SATAPATHA-BRAHMANA. and speed the lord of the sacrifice ever onwards, Hail!’ Thereby he takes a firm stand in that resting-place, the sky: he thus gains that world by offering with that (verse). 16. And as to his offering with a verse addressed to Vishzu, it was thus that they made him (Soma) to be too small for the deadly shaft and led him safely across in the form of a drop, for the drop is nimble. And having attained to safety, he now makes him the one he really is, namely, the sacrifice, for Vishzu is the sacrifice: therefore he offers with a verse addressed to Vishzu. 17. After depositing the spoons’ and touching water, he makes the king (Soma) enter (the Havirdhana shed). The reason why he makes the king enter, after depositing the spoons and touching water, is this. The ghee is the thunderbolt, and Soma is seed: hence it is after depositing the spoons and touching water that he makes the king _ enter, lest he should injure the seed Soma with ~ the thunderbolt, the ghee. 18. He spreads the black deer-skin on the enclosed part of the southern Soma-cart, and sets him down thereon with (V4g. S. V, 39),‘O divine Savitvz, this is thy Soma: shield him; may they not injure thee!’ whereby he makes him over to the God Savitvz for protection.
318. He spreads the black deer-skin on the enclosed part of the southern Soma-cart, and sets him down thereon with (V4g. S. V, 39),‘O divine Savitvz, this is thy Soma: shield him; may they not injure thee!’ whereby he makes him over to the God Savitvz for protection. 19. Having quitted his hold of him, he (the sacrificer) renders homage to him with, ‘ Now, O divine Soma, hast thou, a god, joined the gods, and 1 «He then deposits the Prastara on the mound (p. 140, note 2), deposits there the guhé and the upabhrit and the prishadagya ; and having touched the sacrificial materials and touched water, he takes the king and enters (the cart-shed),’ &c. K4nva rec. 111 KANDA, 6 ADHYAYA, 3 BRAHMANA, 21. 161 here I the men with increase of wealth. Now Agni and Soma have seized him who consecrates himself between their jaws, for that consecrationoffering belongs to Agni and Vishzu, and Vishzu forsooth is no other than Soma; and he himself that consecrates himself is the food of the gods: thus they have seized him between their jaws, and he now expressly redeems himself from Soma, when he says, ‘ Now, O divine Soma, hast thou, a god, joined the gods, and here (have I joined) the men with increase of wealth ;’—increase of wealth means abundance: ‘with abundance’ he thereby means to say. 20. He then walks out (of the cart-shed), with, ‘Hail! Iam freed from Varuza’s noose!’ For he, truly, is in Varuza’s noose who is in another's mouth: he now frees himself from Varuza’s noose, when he says, ‘Hail! 1 am freed from Varuaa’s noose.’ 21. He then puts a kindling-stick on the Ahavantya in this way’, ‘O Agni, protector of vows, on thee, O protector of vows—’ for Agni is lord of vows to the gods, wherefore he says, ‘O Agni, protector of vows, on thee, O protector of vows’— ‘what bodily form of thine hath been on me, (may) that (be) on thee; what bodily form of mine has been on thee, (may) that (be) here on me! Our vows, O lord of vows, (have been performed) rightly: the lord of consecration hath 1 See ITI, 3, 4, 21. * Thus (iti), viz. with the following modifications of the corresponding formula, used at the ‘intermediary consecration,’ ITI, 4, 3, 9. Perhaps ‘iti’ may mean ‘thus,’ i.e. while still keeping his fingers turned in; or, it may mean ‘as such’ (as a free man). [26] M 162 SATAPATHA-BRAHMANA. approved my consecration; the lord of penance hath approved my penance. Thereby he frees himself visibly from Agni, and sacrifices with a self (body) now his own: hence they now partake of his food, for he is a man (again) ; hence they now use his (real) name, for he is a man. And as to their not eating (of his food) heretofore, it is as one would not eat of sacrificial food, before offering has been made thereof: therefore let no one partake of the food of one consecrated. He now loosens his fingers. THE ANIMAL SACRIFICE! TO AGNI AND SOMA. FourtH BrAHMANa. A. Tue Setrtinc Up or tHe Sacririciat STAKE.
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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